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Digitized  by  the  Internet  Arcliive 

in  2007  witli  funding  from 

IVIicrosoft  Corporation 


littp://www.arcliive.org/details/cliristiansystemiOOcampiala 


THE 


dL|n$lian  ^gs^*^'^' 


IN    REFERENCE    TO    THB 


UNION  OF  CIimSTIANS, 


AND    A    RESTORATION    OF 


^x'miim  ^htjjstimutjr, 


AS    PLEAD    IK   THB 


CURRENT     REFORMATIOIN, 


By  a.  CAMPBELL. 


FOURTH  SDITTOy. 


CINCINNATI: 
PUBLISHED    BY    II.   S.    BOSWOIITH. 

18G7. 


["OPYKIGIIT  SECUkhaJ  ACCOHUIXG  TO  ACT  OF  COXGnESS.] 


PREFACE. 


Since  the  full  dftvelopment  of  the  great  apostasy  foretold  by 
Prophets  and  Apostles,  numerous  attempts  at  reformation  have 
been  made.  Three  full  centuries,  carrying  with  them  the  destinies 
of  countless  millions,  have  passed  into  eternity  since  the  Lutheran 
sSort  to  dethrone  the  Man  of  Sin.  During  this  period  many  great 
and  wonderful  changes  have  taken  place  in  the  political,  literary, 
moral,  and  religious  conditions  of  society.  That  the  nations  com- 
posing the  western  half  of  the  Roman  empire  have  already  been 
greatly  benefited  by  that  effort,  scientifically',  politically,  and 
morally,  no  person  acquainted  with  either  political  or  ecclesiastical 
history  can  reasonably  doubt.  Time,  that  great  arbiter  of  human 
actions,  that  great  revealer  of  secrets,  has  long  decided  that  all 
the  rel'ormers  of  the  Papacy  have  been  public  benefactors.  And 
thus  the  Protestant  llefurmatiun  is  proved  to  have  been  one  of  the 
most  splendid  eras  in  the  history  of  the  world,  and  must  long  be 
regarded  by  the  pliilosoj)her  and  the  philanthropist  a,s  one  of  the 
most  gracious  interpositions  in  behalf  of  the  whole  human  race. 

We  Americans  owe  our  national  privileges  and  our  civil  liber- 
ties to  the  Protestant  Reformers.  They  achieved  not  only  an 
imperishable  fame  fur  themselves,  but  a  rich  legacy  fir  their  pos- 
terity. When  wecontnist  the  present  state  of  tliese  United  States 
with  Spanish  America,  and  the  condition  of  the  English  nation 
•with  that  of  Spain,  Portugal,  and  Ilal3',  we  begin  to  appreciate 
how  much  we  are  indt^bted  to  the  intelligence,  faith,  and  courage 
of  Martin  Luther  and  hi.s  heroic  associates  in  thut  glorious  re- 
formation. 

lie  restored  the  Bible  to  the  world  .\.d.  1534,  and  boldly  de- 
fended its  claims  against  the  impious  and  arrogant  pretensions  of 
the  haughty  and  tyrannical  See  of  Rome.  But,  unfortunately,  at 
his  death  there  was  no  Joshua  to  lead  the  people,  who  rallied 
under  the  banners  of  the  Bible,  out  of  the  wilderness  in  which 
Luther  died.  His  tenets  were  soon  converted  into  a  new  state 
religiim,  and  the  spirit  of  reformatiim  which  he  excited  aiid.  in- 
spired was  soon  quenched  b}'  the  broils  and  feuds  of  the  Protest- 
ant princes,  and  the  collisions  of  rival  political  interests,  both  oa 
the  continent  and  in  the  islands  of  Europe. 

While  Protestant  hatred  to  the  Roman  Pontifif  and  the  Papacy 
continued  to  increase,  a  secret  lust  in  the  bosoms  of  Protestants 
for  ecclesiastical  power  and  patronage  worked  in  the  members  of 
the  Protestant  Popes,  who  gradually  assimilated  the  new  church 
to  the  old.  Creeds  and  manuals,  sjnods  and  councils,  soon 
shackled  the  minds  of  men,  and  the  spirit  of  reformation  grft<lually 
forsook  the  Protcistaut  church,  or  was  supplanted  by  the  spirit  of 
the  world. 


*  PREFACE. 

Calvin  renewed  the  speculative  theology  of  Saint  Augnstine, 
nn<l  Geneva  in  a  few  years  became  the  Alexandria  of  modern 
Europe.  The  power  of  religion  was  soon  merged  in  debates 
about  forms  and  ceremonies,  in  speculative  strifes  of  opinion,  and 
in  fierce  debates  about  the  political  and  religious  right  of  burning 
heretics.  Still,  however,  in  all  these  collisions  much  light  was 
elicited  ;  and  had  it  not  been  for  these  extremes,  it  is  problema- 
tical whether  the  wound  inflicted  upon  the  Man  of  Sin  would 
have  been  as  incurable  as  it  has  since  proved  itself  to  be. 

Reformation,  however,  became  the  order  of  the  day  ;  and  this, 
assuredly,  was  a  great  matter,  however  it  may  have  been  managed. 
It  was  a  revolution,  and  revolutions  seldom  move  backward.  The 
example  that  Luther  set  was  of  more  value  than  all  the  achieve- 
ments of  Charles  V.,  or  the  literary  and  moral  labors  of  his 
distinguished  contemporary,  the  erudite  Erasmus. 

It  is  curious  to  observe  how  extremes  begot  extremes  in  every 
step  of  the  reformation  cause,  to  the  dawn  of  the  present  century. 
The  penances,  worLs  of  faith  and  of  supererogation,  of  the  Romaa 
church,  drove  Luther  and  Calvin  to  tlie  ultraism  of  "  faith  alone." 

After  the  Protestants  had  debated  their  own  principles  with 
one  another  till  they  lost  all  brotherly  affection,  and.  would  as 
soon  have  "  communed  in  tlie  sacrament"  with  the  C:itholics  as 
witii  one  another;  speculative  absti-acts  of  Christian  Platonism, 
the  sublime  mysteries  of  Egyptian  theology,  became  alternately 
the  bond  of  union  and  the  apple  of  discord,  among  the  fathers 
and  friends  of  the  Roformation. 

The  jfive  great  dogmas  of  the  Geneva  reformer  were  carried  to 
Amsterdam,  and  generated  in  the  mind  of  James  Arminius,  ia 
1591,  five  opposite  opinions;  and  these  at  the  Synod  of  Dort,  ia 
1018,  formed  a  new  party  of  Remonstrants. 

'Into  Britain,  with  whose  history  we  are  more  immediately  con- 
cerned, Lutheranism,  Calvinism,  and  Arminianism,  were  soon 
imported  ;  and,  like  all  raw  materials  there  introduced,  were  iu«- 
mediately  manufactured  anew.  They  were  all  exotics,  but  easily 
acclimated,  and  soon  flourished  in  Britain  more  luxuriantly  than 
in  their  native  soil.  But  the  beggarly  elements  of  opinions,  forms, 
and  cereuionies  to  which  they  gave  rise,  caused  the  "  Spirit  alone" 
to  germinate  in  the  mind  of  George  Fox,  in  little  more  than  half  a 
century  after  the  introduction  of  the  Leyden  theology. 

In  Lord  Chatham's  days,  the  Episcopal  church,  as  his- Lord-. 
ship  declares,  was  a  singular  compound — "  A  Popisli  liturgy, 
Calvinistic  articles,  and  an  Arminian  clergy."  But  every  few 
years  caused  a  new  dissension  and  reformation,  until  the  kirk  of 
Scotland  and  the  church  of  England  have  been  compelled  to  re- 
spect, in  some  good  degree,  the  rights  of  couscieuce,  eveu  in  dis- 
senters themselves. 

Abroad  it  was  no  better.  The  Saxon  reformer  had  his  friends ; 
John  of  Picardy  lived  in  the  grateful  remmnbranoe  of  the  Geneva 
family  ;  and  Jmnes  of  Amsterdam  speculated  in  a  very  libcial 
style  among  li^the   Remuustrauts   at  home  aud  abroad.    Ia 


j*« 


PREFACB.  0 

Swodpn,  llDlland,  Germany,  England,  Scotland,  the  debate  varied 
nut  essentially:  tlie  Pope  against  the  Protestants — the  Lutherans 
against  the  Oalvinists — the  Calvinists  against  the  Arn)inians — 
th»;  Bishops  against  the  Presbyters — and  the  Presbyterians  among 
llKMHSolves;  until,  by  the  potency  of  metaphj'sics  and  politics, 
they  are  now  frittered  down  to  various  parties. 

While  [ihilosophy,  mysticism,  and  politics  drove  the  parting  to 
every  question  into  antipodal  extremes ;  while  justiticaiiun  by 
ineiapiiysical  faith  alone;  while  the  forms  and  ceremonies  of  all 
sects  btjgat  the  "Spirit  alone"  in  the  mind  of  George  Fox;  while 
the  Calvinian  five  points  generated  the  Arminian  five  points  ;  and 
while  tlie  Westminster  Creed,  though  unsubscribed  by  its  makers, 
begot  a  hundred  others, — not  until  within  tiie  present  generation 
did  any  sect  or  party  in  Ohristeudom  unite  and  build  upon  the 
Bible  alone. 

Since  that  time,  the  first  eflFort  known  to  us  to  abandon  the  whole 
controversy  about  cr^ds  and  reformations,  and  to  restore  primi- 
tive Cliristianity,  or  to  build  alone  upon  the  Apostles  ana  Pro- 
phets, Jesus  Christ  himself  the  chief  corner,  has  been  made. 

Tired  of  new  creeds  and  new  parties  in  religion,  and  of  the 
numerous  abortive  efforts  to  reform  the  reformation  ;  convinced 
from  the  Holy  Scriptures,  from  observation  and  experience,  that 
the  union^of  the  disciples  of  Christ  is  essential  to  the  conversion 
of  the  w(»rld,  and  that  the  correction  and  improvement  of  no  creed, 
or  partisan  esUiblishnient  in  Christendom,  could  ever  become  the 
basis  of  such  a  union,  communion,  and  co-operation,  as  would 
restore  jKJiice  to  a  church  militant  against  itself,  or  triumph  to 
the  common  salvation ;  a  few  individuals,  about  the  commence- 
nient  of  the  present  century,  began  to  reflect  upon  the  ways  and 
mciuis  to  restore  primitive  Christianity.  ji 

Tiiis  led  to  a  careful,  most  conscientious,  and  prayerful  exami- 
nation of  the  grounds  uud  reasons  of  the  present  state  of  things  ia 
all  the  Protestant  sects.  On  examination  of  the  history  of  all  the 
phitlorms  and  constitutions  of  all  these  sects,  it  appeared  evident 
as  matheniaticiil  demonstration  itself,  that  neither  the  Augsburg 
articles  of  faith  and  opinion,  nor  the  Westminster,  nor  the  \Vfe«- 
leyan,  nor  those  of  any  state  creed  or  dissenting  establishment, 
could  ever  improve  the  condition  of  things,  restore  union  to  the 
church,  peace  to  tlie  world,  or  success  to  the  gospel  of  Christ. 

As  the  Bible  was  said  and  constantly  affirmed  to  be  the  religion 
jf  Protestants,  it  was  lor  some  time  a  mysterious  problem  why 
tbe  Bible  alone,  confessed  and  acknowledged,  should  work  no 
happier  results  than  the  strifes,  divisions,  and  retaliatory  excom- 
uiuiiicutiuns  of  rival  Protestant  sects.  It  ajipeafed,  however,  in 
this  case,  alter  a  more  intimate  acquaintance  with  the  details  of 
the  inner  teujple  of  sectarian  Christianity,  as  in  many  similiir 
cascM,  that  it  is  not  the  acknowledgment  of  a  good  rule,  but  the 
walking  by  it,  that  secures  the  happiness  of  society.  The  Bible 
in  tlio  lips,  and  the  creed  in  the  head  and  in  the  heart,  will  not 
save  the  cJiurch  iruui  striie,  emulation   and  schism.     There  is  no 


''6  PREFACE, 

moral,  ecclesiastical,  or  political  good,  by  simply  acknowledging 
it  in  word.     It  must  be  obeyed. 

In  our  ecclesiastical  )  ilgrimage  we  have  occasionally  met  with 
some  vehement  ileclaimers  against  human  written  creeds,  and 
ple<ider8  for  the  Bible  alone,  who  were  all  the  while  preaching  up 
the  opinions  of  saint  Arius  or  saint  Athanaaius.  Their  senti- 
ments, language,  style,  and  general  views  of  the  gospel  were  as 
human  as  auricular  confession,  extreme  unction,  or  purgatorisU 
purification. 

The  Bible  alone  is  the  Bible  only,  in  word  and  deed,  in  profes- 
sion and  practice ;  and  this  alone  can  reform  the  wurld  and  save 
the  church.  Judging  others  as  we  once  judged  ourselves,  there 
are  not  a  few  who  are  advocating  the  Bible  alone,  and  preaching 
their  own  opinions.  Before  we  applied  the  Bible  alone  to  our 
views,  or  brought  our  views  and  religious  practices  to  the  Bilde, 
we  plead  the  old  theme, — "The  Bible  alone  is  the  religion  of 
Protestants."  But  we  found  it  an  arduousitask,  and  one  of  twenty 
years'  labour,  to  correct  our  diction  and  purify  our  speech  accord- 
ing to  the  Bible  alone;  and  even  yet  we  have  not  wholly  practi- 
cally repudiated  the  language  of  Ashdod.  We  only  profess  to 
work  and  walk  by  the  rules  wliiuh  will  inevitably  issue  in  a  pure 
speech,  and  in  right  conceptions  of  that  pure,  and  holy,  and  celestial 
thing  called  Christianity, — in  faith,  in  sentiment,  and  in  practice. 

A  deep  and  an  abiding  impression  that  the  power,  the  consola- 
tions, and  joys — the  holiness  and  ha[)piness — of  Christ's  religion 
were  lost  in  the  forms  and  ceremonies,  in  the  speculations  and 
conjectui'es,  in  the  feuds  and  bickerings  of  sects  and  schisms, 
originated  a  project  many  years  ago  for  uniting  the  sects,  or  rather 
the  Christians  in  all  the  sects,  upon  a  clear  and  scriptural  lK)nd  of 
union, — upon  having  a  "  thus  saiih  the  Lord,"  vithar  in  express 
terms,  or  in  approved  precedent,  "for  every  article  of  faith,  and 
item  of  religious  practice."  This  was  offered  in  the  3'ear  l8(»y, 
in  the  "Declaration  and  Address"  of  the  Washington  Association, 
Pennsylvania.  It  was  first  tendered  to  the  parties  that  coijfessed 
the  Westminster  creed:  but  equally  submitted  to  the  Protestants 
of  every  name,  making  faith  in  Christ  and  obedience  to  him  the 
only  test  of  Christian  character,  and  the  only  bond  of  church  union, 
coDimunicm,  and  co-operation.  It  was  indeed  approved  by  all; 
but  adopted  and  practised  by  none,  except  the  few,  or  part  of  the 
few,  who  made  the  future. 

None  of  us  who  either  got  up  or  sustained  that  project  was 
then  aware  of  what  havoc  that  said  principle,  if  faithfully  applied, 
would  have  made  of  our  views  and  practices  on  various  favorite 
points.  When  we  take  a  close  retrospective  view  of  the  last 
thirty  years,  (for  we  have  a  pretty  distinct  recollecti()n  of  our 
travel's  history  for  that  period,)  and  of  the  workings  of  that  prin- 
ciple in  heart  and  life,  with  which  we  commenced  our  public 
career  in  the  work  of  the  Lord,  we  know  not  how  to  express  our 
astonishment  better  than  in  the  following  parable: — 

A  citizen  of  the  West  had  a  very  promising  young  viueyard  on 


PREFACB.  T 

a  fruitful  hill.  lie  had  no  practical  knowledge  in  the  cultivation 
of  the  grape,  but  had  read  nuich  and  larjjel}'  upon  the  dressing, 
pruning,  and  managing  of  the  vine.  lie  built  himself  a  wine-vat, 
and  prepared  all  the  implements  for  the  vintage.  But  he  lacked 
practical  skill  in  using  the  pruning-knife.  Ilis  vines  flourished 
exceedingly,  and  stretched  fotth  their  tendrils  on  every  side ;  but 
he  had  no  vintage. 

A  vine-drefser  from  Oporto  one  day  presented  himself  as  he 
was  musing  upon  his  disappointments.  lie  was  celebrated  in  his 
profession,  and  the  most  skilful  in  all  the  affairs  of  the  vineyard. 
The  owner  of  the  vineyard,  having  employed  him  to  dress  and 
keep  his  vineyard,  set  out  on  a  long  journey  for  a  few  weeks. 
On  his  return  and  visit  to  his  farm,  he  walked  out  one  day  to  hia 
vineyard,  when,  to  his  amazement,  he  saw  the  ground  literally 
covereil  with  prunings  of  his  vines.  The  vine-dresser  had  very 
skilfully  and  freely  used  the  pruning-hook,  and  had  left  little 
ntore  than  the  roots  and  naked  stems  of  the  vines  standing  by 
the  frames. 

"My  vineyard  is  ruined!  My  hopes  are  blighted!  I  am  un- 
done! I  am  ruined!"  extdaimed  the  unhappy  husbandman. 
"  Unhappy  wretch!  you  have  deceived  me;  you  have  robbed  me 
of  the  labors  of  five  years,  and  blasted  in  one  single  moon  all  my 
bright  hopes  for  years  to  ci)me !"  The  vine-dresser  stood  ap- 
palled ;  but,  as  soon  as  the  tempest  subsided,  ventured  to 
say,  "Miister,  I  will  serve  you  five  years  for  nothing,  if  we 
giiiher  nut  more  grapes  and  have  not  a  better  vintage  this  year 
than  you  have  gathereil  in  all  the  years  since  you  planted  these 
vines."  The  proprietor  of  the  vineyard  withdrew,  saying,  "  It 
is  impossible!  It  is  impossible!"  and  visited  it  not  again  till  in- 
vited by  his  vine-dresser,  about  the  middle  of  autumn  ;  when,  to 
his  still  greater  astonishment,  and  much  more  to  his  gratification,- 
he  found  incomparably  more  grapes  than  he  had  hitherto  gathered 
from  Ilis  vines,  and  of  a  much  more  delicious  quality. 

So,  in  the  case  before  us,  the  application  of  the  principle  al- 
ready staled  trimmed  us  so  naked  that  we  strongly  inclined  to 
8u>pect  its  fallacy,  and  had  wellnigh  abandoned  it  as  a  deceitful 
speculation.  Tinie,  however,  that  great  teacher,  and  Experience, 
that  great  critic,  have  fully  assured  us  that  the  principle  is  a 
salutary  one;  and  that,  although  we  seemingly  lose  much  by  its 
apiilication,  our  loss  consists  only  of  burreu  opinions,  fruitless 
s|K,'culalii>ns,  and  useless  traditions,  that  onl^'  cumber  the  ground 
uuti  cli<  <'k  the  word,  so  that  it  is  in  a  good  measure  unfruitful. 

We  flatter  ourselves  that  the  principles  arc  now  clearly  and 
fully  developed  by  the  united  efforts  of  a  few  devoted  and  ardent 
minds,  who  set  «>ut  determined  to  sacrifice  every  thing  to  truth, 
aiidJ'ollow  her  wherever  she  might  lead  the  way.  I  say,  the  prin- 
ciples (tn  which  the  chulch  of  Jesus  Christ — all  believers  in 
Jesus  as  the  Messiah — can  be  united  with  honor  to  themselves, 
and  with  blessings  to  the  world  ;  on  which  the  gospel  and  its 
orduiances  can  be  restored  in  all  their  primitive  simplicity,  ex- 


8'  PREFACE. 

ccllency,  and  power,  and  the  church  shine  as  a  lamp  that  bometli 
to  the  conviction  and  salvation  of  the  world: — I  saj,  the  prin- 
ciples by  which  thevse  things  can  be  done  are  now  developed,  aa 
well  as  the  pHnciples  themselves,  which  together  constitute  the 
original  gospel  and  order  of  things  established  by  the  Apostles. 

The  object  of  this  volume  is  to  place  before  the  community  in  a 
plain,  definite,  and  perspicuous  style,  the  capital  principles  which 
have  been  elicited,  argued  out,  developed,  and  sustained  in  a  con- 
troversy of  twenty-Jive  years,  by  the  tongues  and  pens  of  those 
who  rallied  under  the  banners  of  the  Bible  alone.  The  printriple 
which  was  inscribed  upon  our  banners  when  we  withdrew  from 
the  ranks  of  the  sects  was,  "Faith  in  Jesus  as  the  time  Messiah, 
and  obedience  to  him  as  our  Lawgiver  and  King,  the  only  test  of 
Christian  character,  and  the  only  bond  of  Christian  union,  com- 
munion, and  co-operation,  irrespective  of  all  creeds,  opinions,  com- 
mandments, and  traditions  of  men." 

This  cause,  like  every  other,  was  first  plead  by  the  tongue; 
afterwards  by  the  pen  and  the  press.  The  history  of  its  progress 
corresponds  with  the  history  of  every  other  religious  revolution 
in  this  respect — that  different  points,  at  different  times,  almost 
exclusivt'ly  engrossed  the  attention  of  its  pleaders.  We  began 
with  the  outposU  and  vanguard  of  the  opposition.  Soon  as  we 
found  ourselves  in  possession  of  one  post  our  artillery  was  turned 
against  another;  and  as  fast  as  the  smoke  of  the  enemy  receded 
■we  advanced  upon  his  lines. 

The  first  piece  that  was  written  on  the  subject  of  the  great 
position  appeared  from  the  pen  of  Thomas  Campbell,  Senior,  in 
the  ^ear  1H09.  An  association  was  formed  that  year  for  the  dis- 
semination of  the  principles  of  reformati(m ;  and  the  piece  alluded 
to  was  styled  "  The  Declaration  and  Address  of  the  Christian 
Association  of  Washington,  Pennsylvania." 

The  constituti(mal  principle  of  this  "  Christian  Association" 
and  its  object  are  clearly  expressed  in  the  following  resoluti(m : 
— "  That  this  society,  formed  for  the  sole  purpose  of  promoting 
simple  evangelical  Christianity,  shall,  to  the  utmost  of  its  power, 
countenance  and  support  such  ministers,  and  such  only,  as  ex- 
hibit a  manifest  conformity  to  the  Original  Standard,  in  conver- 
sation and  doctrine,  in  zeal  and  diligence ;  only  such  as  reduce 
to  practice  the  simple  original  form  of  Christianity,  expressly  ex- 
hibited upon  the  sacred  page,  without  attempting  to  inculcate  any 
thing  of  human  authority,  of  private  opinion,  or  inventions  of 
men,  as  having  any  place  in  the  constitution,  faith,  or  worship  of 
the  Christian  church  ;  or  any  thing  as  matter  of  Christian  faith 
or  dull/  for  which  there  cannot  be  produced  a  'thus  sailk  tfvt 
Lord,'  either  in  express  terms  or  by  approved  precedent." 

The  grofand  occupied  in  this  resolution  afforded  ample  docu- 
ments of  debate.  Every  inch  of  it  was  debated,  argued,  canvassed 
for  several  years,  in  Pennsylvania,  Virginia,  and  Ohio.  On  this 
fKittom  we  put  to  sea,  with  scarcely  bands  enough  to  man  the 
ship.    We  had  head-winds  aud  rough  seas  for  the  first  seveu 


PREFACE.  9 

years,  a  history  of  which  would  be  both  curious  and  interest- 

llljr. 

But,  to  contradi-itinguish  this  plea  and  effort  from  some  others 
almiist  cdnteJiiponineous  with  it,  we  would  emphatically  remark, 
that,  while  the  reniorif-trarts  waired  against  human  creeds,  evi- 
dently bi'cause  thuse  creeds  warred  against  their  own  private 
opinions  and  fixvorite  doguias,  which  they  wished  to  substitute 
for  those  creeds, — this  enterprise,  so  far  as  it  was  hostile  to  tho.«!e 
creeds,  warred  against  them,  nut  because  of  their  hostility  t<.  any 
private  or  favoiite  opinions  which  were  desired  to  be  substituted 
for  them,  but  because  those  human  institutions  supplanted  the 
Bible,  made  the  word  of  God  of  non-effect,  were  fatal  to  the  in- 
telligence, union,  purity,  holiness,  and  happiness  of  the  disciples 
of  Christ,  and  hostile  to  the  salvation  of  the  world. 

Unitarians,  for  example,  have  warred  against  human  creeds,  be- 
cause those  creeds  taught  Trinitarianism.  Arminians.  too,  have 
been  hostile  to  creeds,  hecause  those  creeds  su[>ported  Calvinism. 
It  has,  indeed,  been  alleged  that  all  schismatics,  good  and  bad, 
since  the  days  of  John  Wickliffe,  and  long  before,  have  opposed 
creeds  of  human  in\ention  because  those  creeds  opposed  them. 
But  so  far  as  this  controversy  resembles  them  in  its  opposition  to 
creeds,  it  is  to  be  disliiiguishtd  from  them  in  this  all-essential  at- 
tribute,— viz.:  that  mir  o/iposiiioii  to  cfeedn  arose  J  rom  a  cvnvic/ion 
that,  whether  the  opinion  in  them  were  true  or  false,  they  weie  hostile 
to  the  union,  peace,  harmony,  pnrity,  and  joy  of  Christians,  and 
adverse  to  the  concersion  of  the  world  to  Jesus  Christ. 

Next  to  (mr  personal  salvation,  two  objects  constituted  the 
sumwvm  bonum,  the  supreme  good,  w(nthy  of  the  sacrifice  of  all 
temporalities.  The  first  was  the  union,  peace,  puritj',  and  har- 
monious co-operation  of  Christians,  guided  by  an  uiulerstanding 
enlightened  by  the  Holy  Scriptures;  the  other  the  cimversion  of 
sinners  to  God.  Our  predilections  and  antipathies  on  all  religious 
questions  arose  from,  and  were  controlled  by,  those  all-absorbing 
interests.  From  these  commenced  our  campaign  against  creeds. 
We  had  not  at  first,  and  we  have  not  now,  a  favorite  opinion  or 
speculation  which  we  would  offer  as  a  substitute  for  any  humaa 
creed  or  constitution  in  Christendom. 

We  were  not,  indeed,  at  first  apprized  of  the  havoc  which  our 
principles  would  make  upctn  our  opinions.  We  soon,  however, 
found  our  principles  and  opinions  at  war  on  some  points;  and  the 
question  immediately  arose,  Whether  shall  we  sacrifice  our  princi- 
ples to  our  opinions,  or  our  opinions  to  our  pi'inciplesf  We  need 
not  say  that  we  were  compelled  to  the  latter,  judging  that  our 
principles  were  better  than  our  opinions.  Hence,  since  we  put  to 
sea  on  board  this  bottom,  we  have  been  compelled  to  throw  over- 
board some  opinions  once  as  dear  to  us  as  tiiey  now  are  to  those 
who  never  thought  of  the  difference  between  principle  and  opinion. 

Some  of  those  opinions  (as  the  most  delicate  and  tender  buda 
are  soonest  blighted  by  the  frost)  immediately  withered,  and  died 
under  the  first  applicatiuu  of  our  principles.    Xufaut  baptism  aad 


10  PREFACE. 

infant  sprinkling,  with  all  infantile  imbecility,  immediately  expired 
iu  our  minds,  soon  as  tlie  Bible  alone  wiis  made  the  only  meiisure 
and  standard  of  faith  and  duty.  This  foundation  of  the  Pedo- 
baptist  temple  being  instantly  destroyed,  the  whole  edifice  lean- 
ing upon  it  became  a  heap  of  ruins.  We  explored  the  ruins  with 
great  assiduity,  and  collected  from  them  all  the  materials  that 
could  be  worked  into  the  Christian  temple;  but  the  piles  of  rub- 
bish that  remained  were  immense. 

Oiher  topios  became  the  theme  of  discussion ;  and,  as  the  public 
mind  became  more  intelligent  and  candid,  the  great  principles  of 
the  Law  and  Gospel,  the  Patriarchal,  the  Jewish,  and  Christian 
institutions,  were  gradually  unt'oided.  To  the  development  of 
the!»e,  other  publications  in  1810  and  18lO  greatly  contributed ; 
and  so  fully  explored  were  ancient  and  modern  Cliristianity  that, 
in  lb23,  the  design  was  formed  of  commencing  a  periodical  and 
establishing  a  press  to  contend  for  the  original  faitti  and  order,  in 
opposition  to  all  the  corruptions  of  fifteen  centuries. 

As  we  are  not  writing  a  iiistury  of  this  struggle  from  its  com- 
mencement to  the  present  time,  but  simply  informing  the  reader 
that  il»e  principles  stated  in  tue  following  pages  have  been  ma- 
turely considered,  and  have  passed  througli  a  long,  complicated, 
and  vigorous  opposition,  we  shall  hasten  to  the  object  of  this 
book,  wliicii  is  to  lay  before  the  reader  a  miniature  view  of  tlie 
principles  already  noticed. 

To  say  nothing  of  the  periodicals  which  have  already  been 
commenced,  aiAl  which  have  been  for  some  time  our  fellow- 
laborers  iu  this  all-important  work,  besides  our  debates  of  18*_0, 
lii'S'6,  and  181:'.),  f-ur  editions  of  the  new  version  of  the  New 
Testament,  with  prelaces,  various  tables,  mites,  criticism.-*,  &c., 
there  liave  issued  from  our  press  twelve  volumes  in  illustration 
and  defence  of  these  principles,  in  hearing  and  answering  objec- 
tions from  all  sects,  and  Irom  many  of  the  most  learued  and 
talented  of  our  country. 

The  Christian  Bai'TIst,  in  seven  annual  volumes,  being  the 
first  of  these  publications,  and  atfording  such  a  yradual  develop- 
ment, of  all  these  principles  as  the  state  of  the  public  mind  and 
the  opposition  would  permit,  is,  in  the  judgment  of  many  of  our 
brethren  wlu»  have  expressed  themselves  on  the  subject,  lieiter 
adapted  to  the  whole  comuiunity  sis  it  now  exists,  than  our  other 
wriiings.  In  this  judgment  1  must  concur ;  an<l  to  it  especially, 
as  well  as  to  all  other  publications  since  commenced,  i  Would 
refer  the  reader  who  may  be  solicitous  to  examine  thjse  princi- 
ples more  tuliy,  aud  to  cousider  the  ordeal  tlirough  whicti  they 
Lave  passed. 

Having  paid  a  very  candid  and  considerate  regard  to  all  that 
has  been  oljcred  against  these  principles,  as  well  as  having  been 
admonished  from  tiie  extremes  into  which  some  of  our  frii-iids 
and  brethren  have  carried  some  points,  I  undertake  this  work 
with  a  deep  sense  of  its  necessity,  and  with  mucli  niiticipation  of 
il<i  utility,  lu  e:ihibiliiig  a  coucuutrated  view  of  the  wbuic  ground 
f 


PREFACE.  n 

we  occupy,  of  rectifying  some  extremes,  of  furnishing  new  means 
of  defence  to  those  engaged  in  contending  with  this  generation  for 
prniiitive  Christianity. 

■  Having  also  attentively  considered  the  most  vulnerable  side  of 
every  great  question,  and  re-examined  the  terms  and  phrases 
which  have  otcasitmed  most  oppositiori  and  controversy,  whetlier 
from  iiur  own  pen  or  that  of  any  of  our  brethren,  our  aim  is  now 
to  offer  to  the  public  a  more  matured  view  of  such  cardinal  [)rin- 
ciples  as  are  necessary  to  the  right  interpretation  of  the  lloly 
Scriptures,  b<)th  in  acquiring  and  communicating  a  correct  know- 
ledge of  the  Christian  Institution,  of  such  principles  as  are  re- 
quisite to  the  discovery  of  truth  and  the  exposure  of  error,  as 
well  as  in  a  revised  and  corrected  republication  of  the  principal 
Extras  of  the  Millennial  Harbinger,  to  lay  before  the  reader  the 
elements  of  the  gospel  itself,  and  of  the  worship  most  acceptable 
to  God,  through  Jesus  Christ  our  Lord. 

The  work,  then,  naturally  divides  itself  into  three  parts: — The 
first.  The  princiim-es  bv  which  the  Christian  Institutiox  may 

BB  CERTAINLY  AND  SATISFACTORILY  ASCERTAINED:  the  SOCOIld,  ThE 
PRiNOIPLES  ON  WHICH   ALL  CHRISTIANS  MAY  FORM    ONE    COMML'NION: 

and  the  third,  The  elements  or  principles  which  constitltb 
ORIGINAL  Christianity.  Whether  this  arrangement  be  most  in 
the  order  of  nature,  or  of  importance,  is  not  the  question  :  it  is 
the  order  in  which  we  have  from  necessity  been  compelled  to  con- 
sider these  subjects. 

A.  CAMPBELL. 
Bethamt,  Va.,  January  2,  1S35. 


PREFACE  TO  THE  SECOND  EDITION. 


The  present  edition  subatitntes,  for  the  first  part  of  the  last,  a 
eerie-s  of  essays  on  the  Christian  System,  and  somewhat  enlarge? 
nn  the  second.  Toe  continual  misrepresentation  and  misconcep- 
tion of  our  views  on  some  very  fundamental  points  of  the  Chris- 
tian system  seem  at  the  present  crisis  to  call  for  a  very  definite, 
clear,  and  connected  view  of  the  great  outlines  and  elements  of 
the  Christian  Institution,  and  more  especially  with  a  reference  to 
a  great  qufstion,  vvliich  we  anticipate  soon  to  be  the  all-:ib«orl)ing 
question  of  Protestant  Christendom, — viz.:  Hum  may  gchimun  cease 
aiul  all  Gliristiuiu^  unite,  harmonize,  and  co-operaie  in  one  yreat  com- 
mnniti/,  as  at  the  heyinninyf 

Things  ecclesiastic  are  moving  forward  to  a  new  issue.  The 
Christian  system  is  undergoing  an  examination  in  the  present  day, 
both  as  to  its  evidences  and  signification,  wholly  unprecedented 
since  the  days  of  the  grand  defection.  Such  an  age  is  always  an 
age  of  extremes;  but  things  will  regulate  themst  Ives  and  settle 
down  on  the  true  foundation.  "Many  are  running  to  and  fro;" 
and  certainly  knowledge  is  on  the  increase. 

The  Christitan  System,  as  unfolded  in  the  following  essays, 
■would,  but  for  the  special  essays  on  the  "Kingdom  of  Heaven," 
'•  Jlemission  of  Sins,"  "Regeneration,"  and  "Breaking  the  Loaf," 
have  been  more  systematically  and  fully  developed.  Sundry 
points  are  meageily  discussed  in  the  new  essays,  because  of  tiieir 
recurrence  in  those  elaborate  articles  which  have  been  so  often 
published.  W'e  have,  indeed,  aimed  first  at  giving  a  general 
view,  leaving  the  important  details  on  the  most  disputable  points 
for  those  essays. 

Instead  of  the  "Dialogue  on  the  Holy  Spirit,"  so  generally  read 
and  so  fully  discussed,  we  have  added  a  few  essays  on  Culrch 
Order  as  a  part  of  the  Christian  System  ;  thus  endeavoring  to 
give  to  the  book  all  the  chances  of  being  as  useful  as  possible  to 
those  who  are  desirous  of  a  more  |)crfect  understanding  of  our  at- 
tainments in  Christian  knowledge;.  AVe  s|ieak  for  ourselves  only; 
and,  while  we  are  always  willing  to  give  a  declarntiiin  of  our  laiih 
and  knowledge  of  the  Christian  system,  we  firmly  protest  against 
dogmatically  propounding  our  own  views,  or  those  of  any  faliilfic 
mortal,  as  a  condition  or  foundation  of  chuich  union  and  co-opera- 
tion. While,  then,  we  would,  if  we  could,  either  with  the  tongue 
or  the  pen,  proclaim  all  that  we  believe,  and  all  that  we  know,  to 
the  ends  of  the  earth,  ice  take  the  Bible,  Ike  ichole  Bible,  and  nothing 
hut  t/ie  Bible,  an  the  J'ouadation  of  all  Christian  union  and  commit^ 
nion.  Those  wlio  do  nut  like  this  will  please  show  us  a  more 
exceiient  way. 

A.  CAMPBELL. 

Bethany,  Va.,  June  13,  1839. 
12 


THE  CHEISTIAN  SYSTEM. 


CHAPTER  I. 

THE   UNIVERSE. 

I.  One  God,  one  system  of  nature,  one  universe.  That  uni- 
verse is  composed  of  innumerable  systems,  which,  in  perfect  con- 
cert, move  forward  in  subordination  to  one  supreme  end.  Tliat 
one  end  of  all  things  is  the  sovereign  and  infinite  pleasure  of 
Ilira  who  inhabits  eternity  and  animates  the  universe  with  his 
presence.  So  worship  and  adore  the  heavenly  hierarchies,  say- 
ing, "  Thou  art  worthy,  0  Lord,  to  receive  glory,  and  honor,  and 
power;  for  thou  hast  created  all  things,  and  for  thy  pleasure  they 
are  and  were  created." 

II.  The  universe  is  a  system  of  systems,  not  only  as  respects 
the  seventy-five  millions  of  suns  and  their  attendant  planets, 
which  fill  up  the  already-discovered  fields  of  ethereal  space,  but 
in  reference  to  the  various  systems,  separate,  though  united;  dis- 
tinct, though  amalgamated;  heterogeneous,  though  homogeneous; 
which  are  but  component  parts  of  every  solar  system,  of  every 
planet  in  that  system,  and  of  every  organic  and  every  inorganic 
mass  on  each  planet.  Thus,  in  the  person  of  a  single  individual 
man,  we  have  an  animal  system,  an  intellectual  system,  a  moral 
s-ystem,  running  into  each  other,  and  connecting  themselves  with 
every  thing  of  a  kindred  nature  in  the  whole  universe  of  God, 
just  as  we  have  in  the  human  body  itself  a  system  of  solids,  and 
a  system  of  fluids;  and  these  again  forming  themselves  into  a 
t^ystem  of  bones,  a  system  of  nerves,  a  system  of  arteries,  a  sj-s- 
tem  of  veins,  &c. 

III.  Now,  as  no  one  system  is  insular  and  independent,  no 
system  can  be  understood  abstractly.  Every  particular  system 
must  be  viewed  in  reference  to  that  system  which  is  proximate  to 
it  in  nature  and  use.  Thus  we  view  the  bones  in  the  human 
body  as  uouuccted  with  the  muscles ;  the  muscles  as  cunueuted 

13 


14  THE"  CHRISTIAN   SYSTEM. 

•with  the  nerves ;  the  nerves  as  connected  with  the  arteries ;  the 
arteries  as  connected  with  the  veins  ;  and  these  all  as  connected 
with  all  the  human  frame,  and  with  the  fluids  evolved  by  them, 
or  circulated  through  them,  &c. 

IV.  As,  then,  the  systems  of  the  universe,  and  the  "ciences 
which  treat  of  them,  run  into  each  other  and  mutually  knd  and 
borrow  light,  illustration,  and  development,  it  is  a  mark  of  imbe- 
cility of  mind  rather  than  of  strength — of  fully  rather  tlian  of 
wisdom — for  any  one  to  dogmatize  with  an  air  of  infallibility,  or 
to  assume  the  attitude  of  perfect  intelligence  on  any  one  sul»- 
ject  of  human  thought,  without  an  intimate  knowlt^dge  of  the 
whole  universe.  But,  as  such  knowledge  is  not  within  tlie  grasp 
of  feeble  mortal  man,  whose  horizon  is  a  point  of  creation,  and 
whose  days  are  but  a  moment  of  time,  it  is  superlatively  incon- 
gruous for  any  son  of  science,  or  of  religion,  to  affirm  that  this  or 
that  issue  is  absolutely  irrational,  unjust,  or  unfitting  the  schemes 
of  eternal  Providence  or  the  purposes  of  the  supreme  wisdom  and 
benevolence,  only  as  he  is  guided  by  the  oracles  of  infallible  wis- 
dom or  the  inspirations  of  the  Almighty.  AVho  could  pnmounce 
upon  the  wisdom  and  utility  of  a  single  joint,  without  a  know- 
ledge of  the  limb  to  which  it  belongs ;  of  that  limb,  without  an 
understanding  of  the  body  to  which  it  ministers;  of  that  body, 
without  a  clear  perception  of  the  world  in  which  it  moves,  and 
of  the  relations  which  it  sustains;  of  that  world,  without  some 
acquaintance  with  the  solar  system  of  which  it  is  but  a  small 
part ;  of  that  particular  solar  system,  without  a  general  and  even 
intimate  knowledge  of  all  the  kindred  systems;  of  all  these  kindred 
systems,  without  a  thorough  comprehension  of  the  ultimate  design 
of  the  whole  creation  ;  of  that  ultimate  design,  without  a  perfect 
intelligence  of  that  incomprehensible  Being  by  whom  and  for 
whom  all  things  were  created  and  made?  How  gracefully,  then, 
sits  unassuming  modesty  on  all  the  reasonings  of  man!  The 
true  philosopher  and  the  true  Christian,  therefore,  delight  al- 
ways to  appear  in  the  unaffected  costume  of  humility,  candor, 
and  docility. — 

"  He  who  throuRh  Tast  immenglty  can  pierce, 
See  worlds  on  worlds  compose  one  universe ; 
Observe  how  system  into  system  rung, 
Whut  other  planets  circle  other  sung; 
What  varied  itelngs  people  every  star, 
Mfty  tell  why  (J  od  has  made  us  as  we  are." — Pon. 


TH£   CHRISTIAN   SYSTKM.  Iftf 

CHAPTER  11. 

THE  BIBLE. 

I.  OxE  God,  one  moral  system,  one  Bible.  If  nature  be  a  sys- 
tem, religion  is  no  less  so.  Go<l  is  "a  God  of  «rder,"  and  that  is 
the  same  as  to  say  lie  is  a  God  of  system.  Nature  and  religion, 
the  offspring  of  the  same  supreme  intelligence,  Lear  the  image  of 
one  father — twin  sisters  of  ih;;  same  divine  parentage.  There  is 
an  intellectual  and  a  moral  universe  as  clearly  hounded  as  the 
system  of  material  nature.  Man  7)elong-i  to  the  whole  three.  He 
is  an  animal,  intellectual,  and  moral  being.  Sen-ie  is  his  guide 
in  nature,  ya/7/t  in  religion,  reasd^  in  both.  The  Bible  contem- 
plates man  primarily  in  his  spiriti^^l  and  eternal  relations.  It  is 
the  history  of  nature  so  far  only  as  is  necessary  ti)  show  man  his 
origin  and  destiny,  for  it  contemplates  nature — the  universe — 
only  in  relation  to  man's  body,  s(»ul,  and  spirit. 

II.  The  Bible  is  to  the  intellectual  and  moral  world  of  man 
what  the  sun  is  to  the  planets  in  our  system, — the  fountain  and 
source  of  light  and  life,  spiritual  and  eternal.  There  is  not  a 
spiritual  idea  in  the  whole  human  race  that  is  not  drawn  from 
the  Bible.  As  soon  will  the  philosopher  find  an  independent  sun- 
beam in  nature,  as  the  theologian  a  spiritual  conception  in  man, 
independent  of  The  One  Best  Book. 

III.  The  Bible,  or  the  Old  and  New  Testament,  in  Hebrew  and 
Greek,  contains  a  full  and  perfect  revelation  of  God  and  his  will, 
adapted  to  man  as  he  now  is.  It  speaks  of  man  as  he  was,  and 
also  ivs  he  will  hereafter  be ;  but  it  dwells  on  man  as  he  in,  and  as 
he  ought  to  be,  as  its  peculiar  and  appropriate  theme.  It  is  not, 
then,  a  treatise  on  man  as  he  was,  nnr  on  man  as  he  will  be;  but 
on  man  as  he  is,  and  as  he  ought  to  be ;  not  as  he  is  physically, 
astronomically,  geologically,  politically,  or  metaphysically;  but 
as  he  is  and  ought  to  be,  morally  and  religiottxly. 

IV.  The  words  of  the  Bible  contain  all  the  ideas  in  it.  These 
■words,  then,  rightly  understood,  and  the  ideas  are  clearly  per- 
ceived. The  words  and  sentences  of  the  Bible  are  to  be  trans- 
lated, interpreted,  and  understood  according  to  the  same  code  of 
laws  and  principles  of  interpretation  V)y  which  other  nncient  writ- 
ings are  translated  and  understood;  for,  when  God  spoke  to  man  in 
liis  own  language,  he  spoke  as  one  person  converses  with  another — • 
ID  the  fair,  stipulated,  and  well-established  meaning  of  the  terms. 


16  THE  CHRISTIAN    SYSTEM. 

This  is  essential  to  its  character  as  a  revelation  from  God ;  other- 
■wise  it  would  be  no  revelation,  but  would  always  require  a  class 
of  inspired  men  to  unfold  and  reveal  its  true  sense  to  mankind. 

V.  We  have  written  frequently  and  largely  upon  the  principles 
and  rules  of  interpretation,  as  of  essential  importance  and  utility 
in  this  generation  of  remaining  mysticiz  ng  and  allegorizing. 
Fnim  our  former  writings  we  shall  here  only  extract  the  naked 
rules  of  interpretation,  deduced  from  extensive  and  well-digested 
pivmisea  ;  fully  sustained,  too,  by  the  leading  translators  and 
most  distinguished  critics  and  commentators  of  the  last  and  pre- 
sent century. 

VI.  KuLE  1.  On  opening  an^  Dook  in  the  sacred  Scriptures, 
consider  Jirst  the  historical  circumstances  of  the  book.  These  are  the 
order,  the  title,  the  atithor,  the  d^J^,  the  place,  and  the  occasion  of  it. 

The  07'der  in  historical  compj^itions  is  of  much  importance;  as, 
for  instance,  whether  the  tirst,  second,  or  third,  of  the  five  books 
of  Moses,  or  of  any  other  series  of  narrative,  or  of  even  epistolary 
communications. 

The  title  is  also  of  importance,  as  it  sometimes  expresses  the 
design  of  the  book.  As  Exodus^ihe  departure  of  Israel  from 
Egypt;  Acts  of  Apostles,  &c.        i 

The  peculiarities  of  the  authcTr,  the  age  in  which  he  lived,  his 
style,  mode  of  expression,  illustrate  his  writings.  The  date, 
place,  and  occasion  of  it,  are  ojjviously  necessary  to  a  right  ap- 
plication of  any  thing  in  the  book. 

Rule  2.  In  examining  the  contents  of  any  book,  as  respects 
precepts,  promises,  exhortations,  &c.,  observe  who  it  is  that  speaks, 
and  under  what  dispensation  he  officiates.  Is  he  a  Patriarch,  a 
Jew,  or  a  Christian  ?  Consider  also  the  persons  addressed,  their 
prtjudices,  characters,  and  religions  relations.  Are  they  Jews  or 
Christians,  believers  or  unbelievers,  approved  or  disapproved? 
This  rule  is  essential  to  the  proper  application  of  every  com- 
mand, promise,  threatening,  admonition,  or  exhortation,  in  Old 
Testament  or  New. 

Rule  3.  To  understand  the  meaning  of  what  is  commanded, 
promised,  taught,  &c.,  the  same  philological  principles,  deduced 
from  the  nature  of  language,  or  the  same  laws  of  interpretation 
which  are  applied  to  the  language  of  other  books,  are  to  be  applied 
to  the  language  of  the  Bible. 

Rule  4.  Common  usage,  ichich  can  only  he  ascertained  by  testi- 
mony, must  always  decide  the  meaning  of  any  word  ichich  has  but 
one  signification  ;  but  when  worda  have,  according  to  testimony, 


THE   CHRISTIAN    SYoTEM.  17 

{i.e.  the  Dictionary,)  more  meanings  than  one,  whether  literal  or 
figurative,  the  scope,  the  context,  or  parallel  pujsages  must  decide 
the  meaning:  for  if  common  usage,  the  design  of  the  writer,  tl>e 
context,  and  parallel  passages  fail,  there  can  be  no  certainty  in 
the  interpretation  of  language. 

Rule  5.  In  all  tropical  language  ascertain  the  point  of  resem- 
blance, and  judge  of  the  nature  of  the  trope,  and  its  kind,  from  the 
point  of  resemblance. 

Rule  6.  In  the  interpretation  of  symbols,  types,  allegories  and 
parables,  this  rule  is  supreme : — Ascertain  the  point  to  be  illus- 
trated ;  for  comparison  is  never  to  be  extended  beyond  that  point — 
to  all  the  attributes,  qualities,  or  circumstances  of  the  symbol,  type, 
allegory,  or  parable. 

Rule  7.  For  the  salutary  and  sanctifying  intelligence  of  the 
Oracles  of  God,  the  following  rule  is  indispensable: — 

We  must  come  within  the  understanding  distance. 

There  is  a. distance  which  is  properly  called  tlie  speaking  dis- 
tance, or  tJie  hearing  distance;  be30nd  which  the  voice  reaches 
not,  and  the  ear  hears  not.  To  hear  another,  we  must  come  with- 
in that  circle  wh,ich  the  voice  audibly  fills. 

Now  M'e  may  with  propriety  .say,  that  as  it  respects  God,  there 
is  an  understanding  distance.  All  beyond  that  distance  cannot 
understand  God;  all  within  it  can  easily  understand  him  in  all 
matters  of  piety  and  morality.  God  himself  is  the  centre  of  that 
circle,  and  humility  is  its  circumference. 

The  wisdom  of  God  is  as  evident  in  adapting  the  light  of  the 
Sun  of  Righteousness  to  our  spiritual  or  moral  vision,  as  in  ad- 
justing the  light  of  day  to  our  eyes.  The  light  reaches  us  with- 
out an  effort  of  our  own,  but  we  must  open  our  eyes,  and  if  our 
eyes  be  sound,  we  enjoy  the  natural  light  of  heaven.  There  is  a 
sound  eye  in  reference  to  spiritual  light,  as  well  as  in  reference 
to  material  light.  Now,  while  the  philological  principles  and 
rules  of  interpretation  enable  many  men  to  be  skilful  in  biblical 
criticism,  and  in  the  interpretation  of  words  and  sentences,  who 
neither  perceive  nor  admire  the  things  represented  by  those 
words  ;  the  sound  eye  contemplates  the  things  themselves,  and  is 
ravished  with  the  moral  scenes  which  the  Bible  unfolds. 

The  moral  soundriess  of  vision  consists  in  having  the  eyes  of  the 
understanding  fixed  solely  on  God  himself,  his  approbation  and 
complacent  affection  for  us.  It  is  sometimes  called  a  single  eye, 
because  it  looks  for  one  thing  supremely.     Every  one,  then,  who 

2* 


18  THE  CHRISTIAN    SYSTEM. 

■)pen8  the  Book  of  God,  with  one  aim,  with  one  ardent  desire — 
intent  only  to  know  the  will  of  God, — to  such  a  pt'rson  the  know- 
ledge of  God  is  easy ;  for  the  Bible  is  framed  to  i.luuiinate  such, 
and  only  such,  with  the  salutary  knowledge  of  things  celestial 
and  divine. 

Humility  of  mind,  or  what  is  in  effect  the  same,  contempt  for 
all  earth-born  pre-eminence,  prepares  the  mind  for  the  reception 
of  this  light;  or,  what  is  virtually  the  same,  opens  the  ears  to 
hear  the  voice  of  God.  Amidst  the  din  of  all  the  arguments  from 
the  flesh,  the  world,  and  Satan,  a  person  is  so  deaf  that  he  cannot 
hear  the  still  small  voice  of  God's  philanthropy.  But,  receding 
from  pride,  covetousness,  and  false  ambition;  from  the  love  of  the 
world;  and  in  coming  within  that  circle,  the  circumfcrpnce  of 
which  is  unfeigned  iiuniility,  and  the  centre  of  which  is  God  him- 
self— the  voice  of  Goil  is  distinctly  heard  and  clearly  understood. 
All  within  this  circle  are  taught  by  God  ;  all  without  it  are  under 
the  influence  of  the  wicked  one.  "God  resisteth  the  proud,  but 
he  giveth  grace  to  the  humble." 

He,  then,  that  would  interpret  the  Oracles  of  God  to  the  salva- 
tion of  his  soul,  must  approach  this  volume  with  tlie  humility  and 
docility  of  a  child,  and  meditate  upon  it  day  and  niglit.  Like 
Mary,  he  must  sit  at  the  Master's  feet,  and  listen  to  the  words 
whidh  fall  from  his  lips.  To  such  a  one  there  is  an  assurance  of 
understanding,  a  certainty  of  knowledge,  to  which  the  man  of 
letters  alone  never  attained,  and  which  the  more  critic  never  felt. 

VII.  The  Bible  is  a  book  of  facts,  not  of  opinions,  theories, 
abstract  generalities,  nor  of  verbal  definitions.  It  is  a  book  of 
awful  facta,  grand  and  sublime  beyond  description.  These  facts 
reveal  God  and  man,  and  contain  within  them  the  reasons  of  aH 
piety  and  righteousness,  or  what  is  commonly  called  religion  and 
moralrty.  The  meaning  of  the  Bible  facts  is  the  true  biblical 
doctrine.  History  is  therefore  the  plan  pursued  in  both  Testa- 
ments; for  testimony  has  primarily  to  do  with  faith,  and  reason- 
ing with  the  understanding.  History  has,  we  say,  to  do  with 
facts — and  religion  springs  from  them.  Hence,  the  history  of 
the  past,  and  the  anticipations  of  the  future,  or  what  are  usually 
called  history  and  prophecy,  make  up  exactly  four-fifths  of  all  the 
V(51umes  of  inspiration. 


THE  CHRISTIAN    SYSTEM.  dBB 

CHAPTER  III. 

GOD. 

I,  "  I  AM  THAT  I  AM."  "  I  lift  up  my  hand  to  heaven  and 
Biy,  Hive  forever."  "The  everlasting  God^  the  Lord,  the  Creator 
,il'  the  ends  of  the  earth,  fainteth  not,  neither  is  weary:  there 
is  no  searching  of  his  understanding."  "  His  understanding  is 
infinite."  *'  Do  not  I  Jill  heaven  and  earth,  saith  the  Lord." 
"  For  thus  baith  the  high  and  lofty  One  that  inhabiteth  eternity, 
whose  name  is  Holy,  I  dwell  in  the  high  and  holy  phice  ;  with 
him  also  tliat  is  of  a  contrite  and  humble  spirit,  to  revive  the 
spirit  of  the  humble,  and  to  revive  the  heart  of  the  contrite  ones." 
**I  beseech  thee  show  me  thy  glory;  and  he  said,  I  will  make  all 
my  goodnes.s  pass  before  thee,  and  I  will  proclaim  the  name  of  the 
Lord  before  thee;  and  will  be  gracious  to  whom  I  will  be  gracious, 
and  will  show  mercy  on  whom  I  will  show  mercy."  "And  the 
Lord  passed  by  before  him,*  and  proclaimed,  The  Lord,  the  Lord 
God,  merciful  and  gracious,  long-suffering,  abundant  in  goodness 
and  in  truth,  keeping  mercy  for  thousands,  forgiving  iniquity,  and 
transgression,  and  sin,  and  that  by  no  means  acquits  the  guilty ; 
visiting  the  iniquity  of  the  fathers  upon  the  children,  and  upon 
the  children's  children,  unto  the  third  and  to  the  fourth  genera- 
tion"— "  and  showing  mercy  unto  thousands  of  them  that  love 
me  and  keep  my  commandments."  "  0  Lord  God  of  Israel,  who 
dwellest  between  the  cherubiras,  thou  art  the  God,  even  thou 
alone;  thou  hast  made  heaven  and  earth.  Hear,  0  Israel,  Jehovah 
our  Aleim  is  one  Jehovahf — the  Lord  our  God  is  one  Lord." 
"  Holy,  lioly,  holy  Lord  God  Almighty,  which  wast,  and  art,  and 
art  to  come."  "Great  and  marvellous  are  thy  works.  Lord  God 
Almighty ;  just  and  true  are  thy  ways,  thou  king  of  saints." 
"Who  shall  not  fear  thee,  0  Lord,  and  glorify  thy  name,  for  thou 
alone  art  holy  ?"  "  He  is  the  Rock :  his  work  is  perfect,  for  all 
his  ways  are  judgment;  a  God  of  truth  and  without  iniquity: 
just  and  right  is  he."  "Glorious  in  holiness,  fearful  in  praise, 
doing  wonders." 

II.  Such  are  a  few — a  sptecimen  of  the  Divine  declarations  con- 
cerning himself,  repeated  and  re-echoed  by  the  purest  and  most 
intellectual  beings  in  heaven  and  earth.     It  is  from  his  word  anu 

*  Moms.  f  So  raadR  the  Ilebrew,  Deut  y.  4. 


20  THE  CHRISTIAN   SYSTEM. 

his  works  we  learn  the  being  and  perfections  of  God.  As  we  form 
a  character  of  man  from  what  he  says  and  what  he  does,  so  learn 
we  the  Divine  character.  "Tlie  heavens  declare  his  glory,  and  the 
firmament  showeth  forth  his  handiwork :  day  unto  day  uttercth 
speech,  and  night  unto  night  showeth  knowledge."  Creation 
reveals  the  power,  the  wisdom,  and  the  goodness  of  God — 
Providence  proclaims  also  his  justice,  truth,  and  holiness.  R<y 
dompti'm  develops  his  mercy,  condescension,  and  love;  and  all 
these  are  again  characterized  by  infinity,  eternity,  immutal)ility. 
Nature,  then,  attests  and  displays  the  knowledge,  wisdom,  power, 
and  goodness  of  God.  The  law  and  the  providence  of  God  espe- 
cially declare  his  justice,  truth,  and  holiness  ;  while  the  gospel 
unfolds  his  mercy,  condescension,  and  love:  and  all  these  proclaim 
that  God  is  infinite,  eternal,  and  immutable.  God  appears  before 
the  universe  of  intellectuals  in  the  threefold  attitude  of  Creator, 
Lawgiver,  and  Redeemer;  and,  although  each  of  these  involves 
and  reveals  many  of  his  excellencies,  still  in  each  department 
three  are  most  conspicuous.  As  Creator,  wisdom,  power,  and 
goodness;  as  Lawgiver,  justice,  truth,  and  holiness;  as  Redeemer, 
mercy,  condescension,  and  love.  In  each  and  all  of  which  depart- 
ments he  is  inKnite,  immutable,  and  eternal. 

III.  But  the  Scriptures  speak  of  his  divinity,  or  godhead,  as 
well  as  of  the  unity,  spirituality,  and  eternity  of  his  being.  We 
have  not,  indeed,  much  said  upon  this  incomprehensible  theme; 
for  who  by  searching  can  find  out  God,  or  know  the  Almighty  to 
perfection  ?  "  The  knowledge  of  him  is  high  as  heaven  :  what 
canst  thou  do  ?  Deeper  than  hell :  what  canst  thou  know  ?  The 
measure  thereof  is  longer  than  the  earth,  and  broader  than  the  sea." 

IV.  Paul  and  Peter  indeed  speak  of  the  divine  nature  in  the 
abstract,  or  of  the  divinity  or  godhead.  These  are  the  most 
abstract  terms  found  in  the  Bible.  Eternity  and  divinity  are, 
however,  equally  abstract  and  almost  equally  rare  in  Holy  Writ. 
Still  they  are  necessarily  found  in  the  divine  volume ;  because  we 
must  abstract  nature  from  person  before  we  can  understand  the 
remedial  system.  For  the  divine  nature  may  be  communicated 
or  imparted  in  some  sense ;  and,  indeed,  while  it  is  essentially 
and  necessarily  singular,  it  is  certainly  plural  in  its  personal 
manifestations.  Hence  we  have  the  Father,  Son,  and  Holy 
Spirit  equally  divine,  though  personally  distinct  from  each  other. 
We  have,  in  fact,  but  one  God,  one  Lord,  one  Holy  Spirit;  yet 
these  are  equally  possessed  of  one  and  the  same  divine  nature. 

y.  Some  conceive  of  God  as  a  mathematical  unit ;  and  as  a 


THE   CHRISTIAN    SYSTEM.  21 

tiling  cannot  he  both  mathematii^ally  singular  and  p'ural — one  and 
three,  at  the  same  time  and  in  the  sam  ■  sen<e,  they  deny  tlie  true 
and  proper  divinity  of  the  Son  of  God  and  of  the  Spii  it  of  Gild.  But 
it  would  seem  to  us  that  they  reason  not  in  harmony  with  tlie 
sacred  style  of  inspiration.  But  why  should  we  imagine  tliat 
there  cannot  be  a  plurality  of  personal  manifestations  in  the  di- 
vine nature  ariy  tnore  than  in  the  angelic  or  human,  especially  as 
man  was  created  in  the  image  of  God? 

VI.  The  relations  in  human  plurality  are  indeed  limited  to 
three:  for  while  all  the  human  nature  was  at  one  time  originally 
and  wholly  in  the  person  of  Adam,  it  was  afterwards  found  equally 
in  the  person  of  Eve;  and  again  in  the  person  of  their  first-horn. 
Now,  as  to  its  derivation  and  mode  of  existence,  it  was  diverse  in 
the  three.  In  Adam  it  was  underived  as  respected  human  nature, 
in  Eve  it  was  derived  from  Adam,  and  in  Cain  it  was  again  de- 
rived from  Adam  and  Eve.  Here  the  matter  ends;  for  while  Eve 
proceeded  from  Adam  in  one  mode,  and  Cain  proceeded  from  Adam 
and  Eve  in  anotiicr,  all  the  ret^idue  of  human  nature  is  participated 
without  any  new  relation  or  mode  of  inipartation.  While,  then, 
our  nature  is  plural  as  to  its  participation,  it  is  limited  to  three 
relations  or  modes  of  existence.  Now,  as  man  was  made  in  the 
image  of  God,  we  must  conceive  of  him  as  having  plurality,  rela- 
tion, and  society  in  himself — though  far  be  it  fnmi  us  to  suppose 
that  the  divine  nature  either  is  or  can  be  fairly  or  fully  exiiil)ited 
by  any  resemblance  or  illustration  drawn  from  angel  or  from  man, 
or  from  any  created  thing.  Still  there  is  a  resemblance  between 
God  and  the  sun  that  shines  upon  us — between  God  and  an  angel 
— between  God  and  man  ;  and  even  in  the  mode  (»f  his  existence, 
and  in  the  varieties  of  relation  and  personal  manifestation,  there 
is  so  much  resemblance  as  to  peremptorily  forbid  all  dogmatism 
as  to  what  is,  or  is  not,  compatible  witii  the  unity,  spirituality, 
and  immutability  of  God.  But  of  this  more  fully  and  inti-llijiilily 
when  we  shall  have  examined  the  record  concerning  the  Word 
and  the  Spirit  of  God. 


CHAPTER  IV. 

THE    SON    OF   GOD. 


I.  "The  holy  progeny  (or  thing)  which  shall  be  born  of  thee 
shall  bo  called  the  Son  of  God,"  "  Unto  us  a  child  is  born;  unto 
us  a  son  is  given,  and  the  government  shall  l)e  upon  his  shonMer, 
and  his  name  shall  be  called  Wonderful,  Counsellor,  the  Mighty 


22  THE    CHRISTIAN    SYSTEM. 

God,  the  Evorlastinp  Father,  the  Prince  of  Peace."  "This  is 
my  Son,  the  Beloved ;  hear  him."  "  No  person  has  ascended 
into  heaven,  but  he  tliat  came  down  from  heaven,  even  the  Son 
of  Man,  who  is  in  heaven,"  or  whose  abode  is  in  heaven.  "God 
so  loved  the  world  that  he  gave  his  only  begotten  (Son,  the  only- 
begotten  of  the  Father,  full  of  grace  and  truth."  "No  man  has 
seen  God  at  any  time ;  the  only-begotton  Son,  who  is  in  the  bosom 
of  the  Father,  has  declared  him."  "Rabbi,  thou  art  the  Son  oc 
Gild,  tliou  art  tlie  King  of  Israel."  "Glorify  tliou  me  witli  thine 
ownsclf,  with  the  glory  which  I  had  with  thee  before  the  world 
was."  "In  him  dwells  all  the  fulness  of  the  godhead*  bodily," 
or  substantially.  "  lie  is  the  first  and  the  last."  '"  All  things 
■were  created  i)y  him  and  for  him."  "  In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and  the  Word  was  God. 
All  things  were  made  by  iiim,  and  without  him  was  not  any  thing 
made  that  was  made."  "  The  Word  wns  made  flesh  and  tiwelt 
among  us;  and  we  lieiield  his  glory,  tlie  glory  as  of  an  only-be- 
gotten of  the  Father,  full  of  grace  and  truth." 

II.  So  speak  the  Divine  Oracles  of  the  supreme  Deity  and 
excellency  of  the  author  and  perfector  of  the  Christian  system. 
"  By  him  and  for  him"  all  things  were  created  and  made;  and  "he 
is  before  all  things,  and  by  him  all  things  consist."  But  "he 
became  flesh."  Who?  He  that  existed  before  the  universe, 
whose  mysterious,  sublime,  and  glorious  designation  was  tlie 
Word  of  God.  Before  the  Christian  system,  before  the  relation 
of  Father,  Sim,  and  Holy  Spirit  began  to  be,  his  rank  in  the 
divine  nature  was  that  of  the  Word  or  God.  Wonderful  name! 
Intimate  and  dear  relation  !  The  relation  between  a  word  and  the 
idea  M'hich  it  represents  is  the  nearest  of  all  relations  in  the  uni- 
verse: for  the  idea  is  in  the  word,  and  the  word  is  in  the  idea. 
The  idea  is  invisible,  inaudible,  unintelligible,  but  in  and  by  the 
word.  An  idea  cannot  be  without  an  image  or  a  word  to  represent 
it ;  and  therefore  God  was  never  without  his  word,  nor  was  his 
word  without  him.  ','  The  Word  was  with  God,  and  the  Word 
was  God ;"  for  a  word  is  the  idea  expressed:  and  thus  the  "Word 

•  The  Apostle  here  uses  the  word  Tlifntfj>s.  Col.  ii.  9,  which  Is  but  once  found  in  . 
the  New  TfStauient.  We  have,  indned.  Tlieiolces,  lloiii  i.  20.  from  the  same  A|iostle, 
also  found  but  once,  tmnslnted  f/orllifuif.  We  have  also  'J'/teios,  Theirm.  three  liuios; 
once  Acts  xvl.  2^1.  translntcd  dirinity:  and  liy  IVtor,  2  i  p.  i.  3.  4  twlre;  oiu-e  in  cnn- 
nexioii  with  pniix-r  aid  once  with  nature. — -llis  diiine  p-iwerT'a  "divine  natuiv." 
"Till- fulness  of  the  D.-ilv."  c  ^ndhttid.  ii'dirates  nil  divine  exi-rll.-nrv — nil  the  (k-r- 
fucliMns  of  (i..d.  '  TIih/m/hcjix"  of  ih.-it  divine  iiatiiie  is  lieiv  ••ontmHti-d  »  iih  an  empty 
and  decei'ful  pliilosophy-  (verse  >>.)  and  the  term  liiKlHy.  superadded,  sliows  ttiat 
Qud  is  iuChii.<i,n:it,  as  bewasia  the  tuberuacluortemple,  typivttUy, but  substantially, 
Uierally,  and  truly. 


THE   CHRISTIAN    SYSTEM.  2S 

that  was  made  flesh"  became  "the  brightness  of  his  glory,"  and 
the  express  image  of  his  person" — insomuch  that  "he  who  has 
seen  the  Son  has  seen  tlie  Father  also." 

III.  While,  then,  the  phrase  "Son  of  Gud"  denotes  a  temporal 
relation,  the  phrase  "  the  Word  of  God"  denotes  an  eternal,  un- 
originated  relation.  There  was  a  word  of  God  from  eternity,  but 
the  Son  of  God  began  to  be  in  the  days  of  Augustus  Ctesar, 
"Thou  art  my  Son,  this  day  have  I  begotten  thee."  lie  was  by 
his  resurrection  from  the  dead  declared  to  be  the  Son  of  God  with 
a  power  and  evidence  extraordinary  and  divine.  'I'lie  Word  iiit 
carnate  or  dwelling  in  human  flesh,  is  the  person  called  our  Lord 
and  Redeemer,  Jesus  Christ ;  and  while  in  the  system  of  grace 
the  Father  is  the  one  God,  in  all  the  supremacy  of  liis  glory,  Jesus 
is  the  one  Lord  in  all  the  divine  fulness  of  sovereign,  supreme,  and 
universal  authority.  The  Lord  of  Sliem,  of  Abraliam,  Isaac,  and 
Jacob,  is  the  God  and  the  Lord  of  Christians:  for  "the  child" 
that  has  been  born  to  us,  and  "the  son"  that  has  been  given  ac- 
cording to  another  Prophet,  came  from  eternity:  ''His  goings 
forth  have  been  from  of  old  from  verlasting."*  Such  is  tiie 
evangelical  history  of  the  author  of  the  Clwistian  system  as  to  his 
antecedent  nature  and  relation  in  the  deity  or  godliead. 

IV.  He  became  a  true  and  proper  "  Son  of  Man."  "  A  body 
hast  thou  prepared  me."  But  the  "  me"  was  before  "  the  body." 
It  dwelt  forever  "in  the  bosom  of  the  Father."  "I  came  forth 
from  God,"  said  "the  Incarnate  Word."  Great  beyond  expres- 
sion and  "  without  controversy,  great  is  the  mystery — the  secret 
of  godliness."  "God  was  manifest  in  the  flesh."  "  lie  that  has 
seen  me  has  seen  the  Father  also."  The  Son  of  Man  was  and 
is  the  Son  of  God — "Emanuel,  God  with  us."  Adored  lie  his 
name !  The  one  God  in  the  pers(m  of  the  Father  has  commanded 
all  men  to  worship  and  honor  the  one  Lord,  as  they  would  honor 
iiim  that  sent  him:  for  now  in  glorifying  the  Son  we  glorify  the 
Father  that  sent  him  and  that  dwells  in  him.  "  Know  ye  not  that 
I  am  in  the  Father,  and  the  Father  in  me?"  Thus  spake  our 
Lord  Jesus  Christ. 


CHAPTER  V. 

THE    SPIRIT    OF    OOD. 
I.  As  there  is  man  and  the  spirit  of  man,  so  there  is  God  and 
the  Spirit  of  God.     They  are  capable  of  a  separate  and  distinct 
•  Micah  T.  2. 


24  THE   CHRISTIAN    SYSTEM. 

existence.  "  What  man  knoweth  the  things  of  a  man,"  .ays 
Paul,  '•  but  the  spirit  of  man  that  is  in  liim?  even  so  the  things  of 
God  knovveth  no  man  but  the  Spirit  of  God."  There  is  in  this 
case  an  image  of  God  in  man — not,  indeed,  an  exact  image,  but 
an  image ;  for  as  Paul  says  of  the  law,  so  say  we  of  man — "  For 
the  law  had  a  shadow  [a  resemblance]  of  good  things  to  come, 
nnd  not  the  very  [or  exact]  image  of  the  things."  So  man  was 
made  an  image  of  God,  though  not  the  exact  image.  The  activo 
power  of  man  is  in  his  spirit.  Sj  John  the  Baptist  came  in  the 
power  of  Elijah,  because  he  came  in  his  spirit.  The  Spirit  of  God 
is  therefore  often  used  for  his  power;  though  it  is  not  an  imper- 
sonal power,  but  a  living,  energizing,  active,  personal  existeiu:e. 
Hence  in  all  the  works  of  God  the  Spirit  of  God  is  the  active 
operating  agent.  Thus  in  the  old  creation,  while  ancient  chaos 
yet  remained — when  "  the  earth  was  without  form  and  void,  and 
darkness  brooded  on.t^e  bosom  of  the  vast  abyss,"  the  Spirit  of 
God  '•  moved  [incubated  and  energized]  upon  the  face  of  the 
waters."  "  The  hand  of  the  Lord  has  made  me,  and  the  Spirit 
of  the  Almighty  has  given  me  life."  "The  Holy  Spirit  shall 
come  upon  thee,  and  the  poioer  of  the  Highest  shall  overshadow 
thee. '  And  thus  was  chaos  subdued,  man  vitalized,  "  the  heavens 
garnished,"  and  the  body  of  Jesus  made  by  the  Spirit  of  God. 

II.  The  Spirit  is  said  to  do,  and  to  have  done,  all  tiiat  God  does 
and  all  that  God  has  done.  It  has  ascribed  to  it  all  divine  perfcc- 
tions  and  works;  and  in  the  New  Testament  it  is  designated  as 
the  immediate  author  and  agent  of  the  new  creation,  and  of  the 
holinesf?  of  Christians.  It  is  therefore  called  the  Holy  Spirit.  In 
the  sublime  and  ineffable  relation  of  the  deity,  or  godhead,  it 
standi  next  to  the  Incarnate  Word.  Anciently,  or  before  time,  it 
toa.f  God,  the  Word  of  God,  and  the  Spirit  of  God.  But  now, 
in  the  development  of  the  Christian  scheme,  it  is  "  the  Father, 
the  Son,  and  the  Holy  Spirit" — one  God,  one  Lord,  one  Spirit. 
To  us  Christians  there  is,  then,  but  one  God,  even  the  Father,  and 
one  Lord  Jesus  Christ,  even  the  Saviour:  and  one  Spirit,  even 
the  Advocate,  the  Sanctifier,  and  the  Comforter  of  Christ's  body — 
the  church.  Jesus  is  the  head,  and  the  Spirit  is  the  lij'e  and 
animating  principle  of  that  body. 

HI.  The  whole  systems  of  creation,  providence,  and  redemption 
are  founded  upon  these  relations  in  the  Deity.  Destroy  these, 
blend  and  confound  these,  and  nature,  providence,  and  grace  are 
blended,  confounded,  and  destroyeil.  Tlie  peerless  and  supreme 
excellency  of  the  Christian  system  is,  that  it  fully  opens  to  the 


THE   CHRISTIAN   SYSTEM.  25 

vision  of  mortals  the  divinity — the  whole  godhead  employed  in 
the  work  of  man's  regeneration  and  ultimate  glorification.  God 
is  manifest  in  human  flesh,  and  is  justified  and  glorified  by  the 
Spirit,  in  accomplishing  man's  deliverance  from  ruin.  Each  name 
of  the  sacred  three  has  its  own  peculiar  work  and  glory  in  the 
three  great  works  of  Creation,  Government,  and  Redemption. 
Ilence  we  are,  by  divine  authority,  immersed  into  the  name  of 
the  Father,  the  Son,  and  the  Holy  Spirit,  in  coming  into  the 
kingdom  of  grace ;  and  while  in  that  kingdom  the  supreme  bene- 
dictiim  is,  "The  grace  of  the  Lord  Jesus  Christ,  and  the  love 
of  God,  and  the  communion  of  the  Holy  Spirit,  be  with  you !" 
Indeed,  in  the  old  church  that  was  in  the  wilderness,  while  matters 
were  comparatively  in  the  shadows  of  a  moonlight  age,  the  High- 
Priest  of  Israel  was  commanded  Ui  put  the  Tiame  of  God  upon  the 
children  of  Israel,  in  the  same  relation  of  the  sacred  three — "  The 
Lord*  bless  thee  and  keep  thee — The  Lord  make  his  face  shine 
upon  thee,  and  be  gracious  unto  thee — The  Lord  lift  up  his  coun- 
tenance upon  thee,  and  give  thee  peace."!  'Jehovah  bless  thee,' 
is  equal  to  'the  love  of  God.'  'Jehovah  be  gracious  unto  thee,' 
answers  to  '  the  grace  of  our  Lord  Jesus  Christ.'  And  'Jehovah 
lift  up  his  countenance  upon  thee  and  give  thee  peace,'  corre- 
sponds to  '  the  communion  of  the  Spirit.' 

IV.  The  divine  doctrine  of  these  holy  and  incomprehensible 
relations  in  the  Divinity  is  so  inwrought  and  incorporated  with 
all  the  parts  of  the  sacred  book — so  identified  with  all  the  dis- 
pensations of  religion — and  so  essential  to  the  mediatorship  of 
Christ,  that  it  is  impossible  to  make  any  real  and  divine  profi- 
ciency in  the  true  knowledge  of  God,  of  man,  of  reconciliation,  of 
remissicm  of  sins,  of  eternal  life;  or  in  the  piety  and  divine  life 
of  Christ's  religion,  without  a  clear  and  distinct  perception  of  It, 
as  well  as  a  firm  and  unshaken  faith  and  confidence  in  it,  as  we 
trust  still  to  make  more  evident  in  the  sequel. 


CHAPTER  VI. 

MAN    AS    HE    WAS. 


I.  The  original  man  was  the  rational  and  moral  ultimatum  of 
the  mundane  system.  Naturally,  or  as  he  came  from  God's  hand, 
he  was  the  perfection  of  all  terrestrial  creations  and  institutions. 

•  In  the  Hebrew  Bible  It  is  Jehovah  ea::h  time.  f  Numbera  tL  21>28. 

3 


26  THE   CHRISTIAN   SYSTEM. 

In  the  elements  of  hia  constitution  he  vraa  partly  celestial  and 
terrestrial — of  an  earthly  material  as  to  his  body,  but  of  a  spi- 
ritual intelligence  and  a  divine  life.  Made  to  know  and  to  enjoy 
his  Cx'cator,  and  to  have  communion  with  all  that  is  divine, 
spiritual,  and  material  in  the  whole  universe,  he  was  susceptible 
■of  an  almost  boundless  variety  of  enjoyments. 

II.  And  God  said,  "  Let  us  make  man  in  our  image,  after  our 
likeness,  and  let  them  have  dominion  over  the  fish  of  the  sea,  and 
the  fowl  of  the  air,  and  over  the  cattle,  and  over  all  the  earth,  and 
over  every  creeping  thing  that  creepcth  upon  the  earth.  So  God 
created  man  in  his  OAvn  image,  in  his  own  image  created  he  him; 
a  male  and  a  female  created  he  them."  Gen.  i.  26,  27.  Man, 
then,  was  a  companion  of  his  Father  and  Creator,  cjipable  of 
admiring,  adoring,  and  enjoying  God.  Having  made  the  earth 
for  him,  God  was  fully  glorified  in  all  his  sublunary  works  when 
they  made  man  happy,  grateful,  and  thankful  to  himself.  Man, 
then,  in  his  natural  state  was  not  merely  an  animal,  but  an  intel- 
lectual, moral,  pure  and  holy  being. 

III.  His  position  or  state  in  this  creation  was  that  of  a  lord 
tenant.  The  earth  is,  indeed,  the  Lord's;  but  he  gave  it  to  man 
on  a  very  easy  and  liberal  lease,  and  so  it  became  bis  property. 
He  was,  therefore,  a  free  and  responsible  agent,  capable  of  man- 
aging his  estate  and  paying  his  rent;  and  consequently  was  sus- 
ceptible of  virtue  and  of  vice,  of  happiness  and  misery.  In  order 
to  freedom,  virtue,  and  happiness,  it  was  expedient  and  necessary 
to  place  him  under  a  law;  for  where  there  is  no  law  there  can  be 
no  liberty,  virtue,  or  happiness.  The  law  became  a  test  of  his 
character,  a  guarantee  of  his  continued  enjoyment  of  the  life  and 
property  which  God  had  leased  to  him  on  the  condition  of  his 
obedience  to  that  precept, 

IV.  That  the  temptation  to  disobedience  might  be  weak,  and 
the  motive  to  obedience  strong,  single,  and  pure,  the  precept 
given  here  was  simple,  positive,  and  clear.  It  could  not  be  a 
moral  precept,  because  other  reasons  than  simple  submission  to 
the  will  of  hi^'ljord  and  King  might  have  co-operated  and  pre- 
vented that  display  of  pure  loyalty  by  which  his  character  was  to 
be  tried  and  his  future  fortunes  governed.  It  was  therefore  a 
positive  law.  The  requisition  was  so  little  as  to  present  the  least 
conceivable  restraint  upon  liberty  of  thought  and  of  action,  and 
yet  it  was  the  most  infallible  test  of  his  loyalty.  The  Adamic 
constitution  was  therefore  admirably  designed  and  adaptod  to 
happiness.     It  placed  only  one  restriction  in  the  way  of  universal 


THE  CHRISTIAN   SYSTEM.  & 

lil)crty,  and  that  at  such  a  distance  as  to  make  the  circle  of  his 
free  and  iinrpsfrained  movements  within  a  single  step  of  the  last 
outpost  of  all  intellectual,  moral,  and  sensible  enjoyment.  The 
whole  earth  was  his  to  use,  one  single  fruit  alone  excepted. 
Truly,  God  was  superlatively  good  and  kind  to  man  in  his  peculiar 
constitution  and  state.  "  Thou  madest  him  a  little  lower  than 
♦lie  angels,  and  hast  crowned  him  with  glory  and  honour.  Thou 
mndest  him  to  have  dominion  over  the  works  of  thy  hands.  Thou 
hast  put  all  things  under  his  feet:  all  sheep  and  oxen  ;  yea,  and 
the  beasts  of  the  field,  the  fowls  of  the  air,  and  the  fish  of  the  sea, 
and  whatsoever  passes  through  the  paths  of  the  sea.  O !  Lord, 
our  L')rd,  how  excellent  is  thy  name  in  all  the  earth!"  Psalm 
viii.  5-9. 

CHAPTER  VI. 

MAN     AS      HE     IS. 

I.  "God  made  man  upright,  but  they  have  sought  out  many 
inventions."  Adam  rebelled.  The  natural  man  became  preter- 
natural. The  animal  triumphed  over  the  human  elements  of  his 
nature.  Sin  was  born  on  earth.  The  crown  fell  from  his  head. 
The  glory  of  the  Lord  departed  from  liim.  He  felt  his  guilt,  and 
trembled ;  he  saw  his  nakedness,  and  blushed.  The  bright  candle 
of  the  Lord  became  a  dimly-smoking  taper.  He  was  led  to 
judgment.  He  was  tried,  condemned  to  death,  divested  of  his 
patrimtmial  inheritance ;  but  respited  from  immediate  execution. 
A  prisoner  of  death,  but  permitted  to  roam  abroad  and  at  large 
till  tbe  king  authorized  his  seizure  and  destruction. 

IL  The  stream  of  humanity,  thus  contaminated  at  its  fountain, 
cannot  in  this  world  ever  rise  of  itself  to  its  primitive  purity  and 
excellence.  We  all  inherit  a  frail  constitution  physically,  intel- 
lectually, but  especially  morally  frail  and  imbecile.  We  have  all 
inherited  our  father's  constituticm  and  fortune;  for  Adam,  we 
are  told,  after  he  fell  "begat  a  son  in  his  own  image;"  and  that 
son  was  just  as  bad  as  any  other  son  ever  born  IRto  the  world ; 
for  he  murdered  his  own  dear  brother  because  he  was  a  better 
man  than  himself.  Thus  "by  one  man  sin  entered  into  the  world, 
and  death  by  that  one  sin  ;  and  so  death,  the  wages  of  sin,  has 
fallen  uprm  all  the  ofiapring  of  Adam,"  because  in  him  they  have 
all  sinned,  or  been  made  mortal,  and  i-onsequcntly  are  born  under 
condemnation  to  that  death  which  fell  upon  our  common  pro- 
genitor because  of  his  transgression. 


28  THE   CHRISTIAN   SYSTEM* 

III.  In  Adam  all  have  sinned;  therefore,  "in  Adam  all  die." 
Your  nature,  gentle  reader,  not  your  person,  was  in  Adam  when 
he  put  forth  his  hand  to  break  the  precept  of  Jehovah.  You  did 
not  personally  sin  in  that  act ;  but  your  nature,  then  in  the  per- 
son of  your  father,  sinned  against  the  Author  of  your  existence. 
In  the  just  judgment,  therefore,  of  your  heavenly  Father,  your 
nature  sinned  in  Adam,  and  with  him  it  is  right  that  all  human 
beings  should  be  born  mortal,  and  that  death  should  lord  it  over 
the  whole  race  as  he  has  done  in  innumerable  instances  even 
"over  them  that  have  not  sinned  after  the  similitude  of  Adam's 
transgression,"  i.e.  by  violating  a  positive  law.  Now  it  must 
be  conceded  that  what  God  can  righteously  and  mercifully  inflict 
upon  a  part  of  mankind,  he  may  justly  and  mercifully  inflict  upon 
all ;  and  therefore,  those  that  live  one  score  or  four  score  years  on 
this  earth,  for  the  sin  of  their  nature  in  Adam  might  have  been 
extinguished  the  first  year  as  reasonably  as  those  who  have  in 
perfect  infancy  perished  from  the  earth.  Death  is  expressly  de- 
nominated by  an  apostle,  "  the  wages  of  sin."  Now  this  reward 
of  sin  is  at  present  inflicted  upon  at  least  one-fourth  of  the  human 
race  who  have  never  violated  any  law,  or  sinned  personally  by 
any  act  of  their  lives.  According  to  the  most  accurate  bills  of 
mortality,  from  one-third  to  one-fourth  of  the  whole  progeny  of 
man  die  in  infancy,  under  two  years,  without  the  consciousness 
of  good  or  evil.  They  are  thus,  innocent  though  they  be  as  re- 
spects actual  and  personal  transgression,  accounted  as  sinners 
by  Him  who  inflicts  upon  them  the  peculiar  and  appropriate 
wages  of  sin.  This  alarming  and  most  strangely  pregnant  of 
all  the  facts  in  human  history  proves  that  Adam  was  not  only 
the  common  father,  but  the  actual  representative  of  all  his  chil- 
dren. 

IV.  There  is,  therefore,  a  sin  of  our  nature  as  well  a«  personal 
transgression.  Some  inappositely  call  the  sio  of  our  nature  our 
"original  sin,"  as  if  the  sin  of  Adam  was  the  personal  offence  of 
all  his  children.  True,  indeed,  it  is  ;  our  nature  was  corrupted  by 
the  fall  of  Adam  before  it  was  transmitted  to  us  ;  and  hence  that 
hereditary  imbecility  to  do  good,  and  that  proneness  to  do  evil,  so 
universally  apparent  in  all  human  beings.  Let  no  man  open  his 
mouth  against  the  transmission  of  a  moral  distemper,  until  he 
satisfactorily  ex])lain  the  fact,  that  the  special  characteristic  vices 
of  parents  appear  in  their  children  as  much  as  the  colour  of  their 
skin,  their  hair,  or  the  contour  of  their  faces.  A  disease  in  the 
moral  constitution  of  man  is  as  clearly  transmissible  as  any  phy- 


THE  CHRISTIAN   SYSTEM.  ^'  ^ 

sical  taint,  if  there  be  any  truth  in  history,  biography,  or  human 
observation. 

V.  Still,  man,  with  all  his  hereditary  imbecility,  is  bot  under 
an  invincible  necessity  to  sin.  Greatly  prone  to  evil,  easily 
Beduced  into  transgression,  he  may  or  may  not  yield  to  passion 
and  seduction.  Hence  the  differences  we  so  often  discover  '.a 
the  corruption  and  depravity  of  man.  All  inherit  a  fallen,  con- 
sequently a  sinful  nature,  though  all  are  not  equally  depraved. 
Thus  we  find  the  degrees  of  sinfulness  and  depravity  are  very 
different  in  different  persons.  And,  although  without  the  know- 
ledge of  (jiod  and  his  revealed  will — without  the  interposition  of 
a  mediator  and  without  faith  in  him — "  it  is  impossible  to 
pjease  Ood,"  still  there  are  those  who,  while  destitute  of  this 
knowledge  and  belief,  are  more  noble  and  virtuous  than  others. 
Thus  admits  Luke  when  he  says,  "  The  Jews  in  Berea  were 
m  re  noble  than  those  in  Thessalonica,  in  that  they  received  the 
word  with  all  readiness  of  mind,  and  searched  the  Scriptures 
daily  whether  these  things  were  so.  Therefore  many  of  them 
believed."  Acts  xvii.  11.  But,  until  man  in  his  present  preter- 
natural state  believes  the  gospel  report  of  his  sins,  and  submits 
to  Jesus  Christ  as  the  only  Mediator  and  Saviour  of  sinners,  it  is 
impossible  for  him  to  do  any  thing  absolutely  pleasing  or  accept- 
able to  God. 

VI.  Condemned  to  natural  death,  and  greatly  fallen  and  de- 
praved in  our  whole  moral  constitution  though  we  certainly  are, 
in  consequence  of  the  sin  of  Adam,  still,  because  of  tlie  inter- 
position of  the  second  Adam,  none  are  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord  but  those  who  actually 
and  voluntarily  sin  against  a  dispensation  of  mercy  under  which 
they  are  placed:  for  this  is  the  "condemnation  of  the  world  that 
light  has  come  into  the  world,  and  men  choose  darkness  rather 
than  the  light,  because  their  deedsvare  evil." 


CHAPTER  VIII. 

THE  PURPOSES  OP  GOD  CONCERNING  MAN. 

f.  The  universe  issued  from  the  goodness  of  God.  Not  to 
display  his  power  and  wisdom,  but  to  give  vent  to  his  benignity, 
God  created  the  heavens  and  the  earth,  and  peopled  them  with 
all  variety  of  being.     Infinite  wisdom  and  almighty  power  did 

\ 


30  THE   CHRISTIAN   SYSTEM. 

but  execute  the  designs  of  eternal  love.  Goodness  is  the  impul' 
sive  attribute  which  prompted  all  that  the  counsel  and  hand  of  the 
Lord  have  executed.  The  current  of  the  universe  all  runs  on  the 
side  of  benevolence.  "Abundant  in  goodness  and  truth,"  all 
God's  designs  are  for  the  diffusion  of  bliss  on  the  largest  possible 
scale.  Evil  there  is;  but, under  the  benevolent  administration  of 
the  Father  of  mercies,  there  will  be  as  much  good,  with  as  liitle 
evil,  as  almighty  power,  guided  by  infinite  wisdom,  can  acliieve. 

II.  We  may  conjecture  much,  but  can  know  little  of  the  origin 
of  moral  evil  in  God's  dominions.  Its  history  on  earth  is  faith- 
fully detailed  in  the  Bible;  and  that,  in  the  divine  prudence,  is  all 
that  is  necessary  to  our  successful  warfare  against  its  power,  and 
blissful  escape  from  its  penal  consequences.  It  is  not  necessary 
that  we  should  analyze  and  comprehend  the  origin  and  nature  of 
darkness  in  order  to  enjoy  the  light  of  the  sun.  The  influences 
of.  light  and  darkness  upon  our  system  are  quite  sufficient,  with- 
out any  theory,  to  induce  us  to  eschew  the  former,  and  delight  in 
the  latter.  "  By  one  man  sin  entered  into  the  world,"  says  Paul ; 
and  "  by  one  tempter  sin  entered  into  man,"  sjiys  Moses;  and 
"  lust  when  it  conceives  brings  forth  sin,  and  sin  when  it  is  per- 
fected brings  forth  death,"  says  James  the  Apostle:  and  these 
are  the  landmarks  of  our  knowledge  of  the  matter. 

III.  To  limit  the  contagion  of  sin,  to  prevent  its  recurrence  in 
any  portion  of  the  universe,  and  to  save  sinners  from  its  ruinous 
consequences,  are  the  godlike  purposes  of  the  common  Father  of 
all.  The  gospel,  or  Christian  system,  is  that  only  scheme  which 
infinite  intelligence  and  almighty  love  could  devise  for  that  be- 
nignant and  gracious  end.  This  purpose,  like  all  God's  purposes, 
is  eternal  and  immutable.  The  scheme  or  theory  was,  therefore, 
not  only  arranged  before  the  Jewish  and  patriarchal  ages,  but 
before  the  foundation  of  the  world. 

IV.  The  promises  made  to  Eve,  to  Noah,  Abraham,  Isaac, 
oacob,  Judah,  David,  &c.,  are  positive  proofs  that  the  plan  was 
laid  and  the  purposes  perfected  before  the  world  began.  Fur 
•why,  we  ask,  could  God  promise  the  conquest  of  Satan  by  the 
son  of  Eve,  the  blessing  of  all  nations  by  the  son  of  Abraham, 
«%c.  &c.,  if  a  scheme  of  this  import  had  not  been  previously  esta- 
blished? The  moment  that  Adam,  Eve,  and  the  serpent  were 
judged,  dates  the  first  pronii.se  of  a  glorious  conquest  over  our 
adversary  by  a  descendant  of  Eve.  That  promise,  and  the  con- 
sequent institution  of  sacrifice — the  altar,  the  victim,  and  the 
priest — are  ample  proofs  that  the   plan  was  completed  and  a 


THE   CHRISTIAN   SYSTEM.  31 

remedial   system  adopted  antecedent  to  the   trial   of  our  first 
parents. 

V.  But  this  is  not  to  be  inferred  even  from  premises  clear  and 
forcible  as  these  are.  It  is  expressly  and  repeatedly  declared. 
Two  things  are  evident  as  demonstration  itself.  The  first— ^hat 
all  the  purposes  and  promises  of  God  are  in  Christ — in  reference  to 
him,  and  consummated  in  and  by  him  ;  and,  in  the  second  place, 
they  were  all  contemplated,  covenanted,  and  systematized  in  him 
and  through  him  before  the  foundation  of  the  world.  These  two 
propositions  are  so  intimately  connected,  that  they  are  generally 
asserted  in  the  same  portions  of  Scripture.  For  example:  "lie 
hath  saved  us  and  called  us  with  a  holy  calling,  not  according  to 
our  works,  but  according  to  his  own  purpose  and  grace  which  was 
given  us  in  Christ  Jesus  before  the  world  began  ;  but  is  now 
made  manifest  by  the  appearing  of  our  Saviour  Jesus  Christ." 
2  Tim.  i.  9.  Again,  "  Paul,  an  Apostle  of  Jesus  Christ,  in  hope 
of  eternal  life,  which  God,  that  cannot  lie,  promised  before-  the 
world  began;  but  has  in  due  time  manifested  his  word  through 
preaching."  Titus  i.  1,  2.*  "He  has  chosen  us  in  him  before  the 
foundation  of  the  world,  that  we  should  bo  holy  and  without  blame 
before  him  in  love."  Eph.  i.  4.  Indeed,  Jesus  himself  intimates 
that  the  whole  affair  of  man's  redemption,  even  to  the  preparation 
of  the  eternal  abodes  of  the  righteous,  was  arranged  ere  time  was 
born:  for,  in  his  own  parable  of  the  final  judgment,  he  says, 
*'  Come,  you  blessed  of  my  Father,  inherit  a  kingdom  prepared 
for  you  from  the  foundation  of  the  icorld."  Matt.  xxv.  34.  And 
Peter  settles  the  matter  forever  by  assuring  us  that  we  "  were 
rodcemed  by  the  precious  blood  of  Christ,  as  of  a  lamb  without 
blemish  and  without  spot,  who  verily  was  foreoKiained  before  the 
foundation  of  the  world."  Clirist,  then,  is  the  Lamb  that  was 
foreordained,  and  "slain  from  the  foundation  of  the  world." 
"  Therefore,"  says  Jesue  to  his  Father,  speaking  doubtless  in 
contemplation  of  his  work,  "  Thou  lovedst  me  before  the  founda- 
tion of  the  world :"  and  thus,  as  Matthew  quotes  a  Prophet  speak- 
ing of  him,  "  he  uttered  things  which  had  been  kept  secret  from 
the  foundation  of  the  world." 

*  In  tlifi  original  the  phrase  In  these  two  passaares  is  pro  cAronoon  ojVmoon,  trans- 
lati'd  soiuetiines.  "Ite/nre  the.  times  of  the  ages'' — Itefore  the  Jewish  jul>ilefS  or  asjes 
bewail :  and  means  that  (i<xi"s  purpose  to  call  the  Gentiles  was  antecedent  to  the  cove- 
nants will  Al)r!ih:ini  and  the  .lews.  Thus  understood,  it  rnly  proves  that  the  pur- 
poses and  pronilH.s  of  Ciod  in  Christ  werj  formed  and  expressed  befiire  the  divs  of 
Ali.almni.  Hut  it  is  equally  true  as  n-spects  the  t>euinnin'r  of  time:  for  the  plii-ase 
j>ri'  and  opo  k;ii^ihr,le.  hisinou.  fimnd  ten  time:!  in  the  New  Testament,  literally  indi- 
Chles  the  roniid»li>u  of  the  world.  We  quota  Kph.  i.  4 — .Matt.  xxv.  31 — 1  f «Uir  i. 
19 — aK  uuequivucally  declarativo  of  this. 


32  THE  CHRISTIAN   SYSTEM. 

VI.  Evident  then  it  is,  that  the  whole  remedial  or  gospel  sys- 
tem was  purposed,  arranged,  and  established  upon  th?  basis  of 
the  revealed  distinctions  of  Father,  Son,  and  Holy  Spirit ;  and  liy 
these,  in  reference  to  one  another,  before  the  foundation  of  the 
wofld  ;  and  that  all  the  institutions  and  developments  of  relij;i(m 
in  the  diflferent  ages  of  the  world  were,  in  pursuance  of  that  sys- 
tem, devised  in  eternity,  and  consummated  aome  two  thousand 
years  ago. 

VII.  Jesus  of  Nazareth,  the  promised  Messiah,  was  elected,  or 
rather  was  always  the  elect,  the  beloved  of  God,  and  appointed 
to  be  the  foundation  of  this  new  creation,  "  Behold,"  said 
Jt^hovah;  seven  centuries  before  his  birth,  "I  lay  in  Zion  for  a 
foundation  a  stone,  a  tried  stone,  a  precious  corner,  a  sure  foun- 
dation," called  by  Peter  "  an  elect  stone,"  though  disallowed  by 
the  Jewish  builders.  Again,  by  the  same  prophet  he  is  called 
the  elect  of  God:  "Behold  my  servant  whom  I  uphold,  mine 
dect  in  whom  my,fioul  delights !  I  have  put  my  spirit  upon  him: 
he  shall  bring  forth  judgment  to  the  Gentiles,"  «Skc.  "He  shall 
be  for  salvation  to  the  ends  of  the  earth." 

•  VIII.  In  consequence  of  these  gracious  purposes  of  God,  the 
Word  was  made  flesh,  and  dwelt  among  us — the  Son  of  God  was 
sent  by  his  Father — became  a  Prophet,  a  High-Priest,  and  a  King 
over  men,  that  he  might  be  the  mediator  and  administrator  of  an 
institution  of  grace.  He  became  the  righteous  servant  of  Jeho- 
vah, a  voluntary  sacrifice  for  us — died,  was  buried,  and  rose 
again — ascended  where  he  had  been  before — then,  in  union  with 
his  Father,  sent  the  Holy  Spirit,  who  proceeded  forth  from  the 
presence  and  by  the  authority  of  the  Father  and  the  Son,  to  con- 
summate the  ^ictification  of  his  people.  He  is  now  placed  upon 
the  throne  of  God — head  overall  things  to  complete  the  triumphs 
of  his  cause — to  lead  many  sons  t.  glory — to  raise  the  dead, 
judge  the  world,  and  revenge  Satan  and  all  that  tAX)k  part  with 
him  in  his  rebellion,  whether  angels  or  men — to  create  new  hciv- 
vens  and  a  new  earth,  and  to  establish  eternal  peace,  and  love,  and 
joy  through  all  the  new  dominions  which  he  shall  have  gained, 
and  over  which  he  shall  have  reigned :  for  he  must  reign  till  all 
his  and  our  enemies  shall  have  been  subdued  forever.  Then  ho 
shall  resign  into  the  hands  that  gave  him  this  empire  all  that  spe- 
cies of  authority  which  he  exercised  in  this  groat  work  of  human 
deliverance.  Then  God  himself,  in  his  antecedent  character  and 
giory,  as  he  reigned  before  sin  was  bcrn  and  this  admiuistra- 


v. 


THE   CHRISTIAN    SYSTEM.  33 

tion  began,  shall  preside  over  all  things  in  all^  places  forever  and 
ever. 

IX.  The  present  elect  of  God  are,  then,  those  who  are  in  Christ, 
and  not  those  out  of  him :  for  it  was  in  him  that  God  has  set  his 
affection  upon  them,  and  chose  them  to  eternal  life  before  the 
world  began.  God  is  not,  indeed,  in  this  whole  affair  a  respecter 
of  persons.  It  is  at  character,  and  not  at  person,  that  God  looks, 
lie  has  predestinated  all  that  are  in  Christ  "  to  be  holy  and  with- 
out blame  before  him  in  love,"  and,  at  his  coming,  to  be  con- 
formed to  him  in  all  personal  excellency  and  beauty  and  to  share  ' 
with  him  the  bliss  of  a  glorious  immortality.  So  that  "we  shall 
be  like  him" — he  i\\Q  first-horn,  and  we  his  junior  brethren,  bear- 
ing his  image  in  our  persons  as  exactly  as  we  now  bear  the  image 
of  the  earthly  Adam,  the  father  of  us  all. 

X.  In  all  tliese  gracious  purposes  of  God,  two  things  are  most 
remarkable: — First,  that  he  has  elected  and  called  certain  persons 
to  high  and  responsible  stations  as  parts  of  a  grand  system  of 
practical  philanthropy — such  as  Abraham,  Isaac,  Jacob,  Joseph, 
Moses,  Aaron,  Joshua,  David,  Paul,  &c.  &c.  These  were  chosen 
and  elevated  not  for  their  own  sakes,  so  much  as  for  public 
benefactors  and  blessings  to  the  human  race.  It  is  not  for  its 
own  sake  that  the  eye  is  so  beautiful,  or  performs  the  functions  of 
vision ;  nor  that  the  ear  is  so  curiously  fashioned,  and  performs 
the  office  of  hearing  ;  but  for  the  general  comfort  and  safety  of  the 
whole  body.  So  stand  in  the  fomily  of  God — in  the  body  of 
Cljrist — all  apostles,  prophets,  preachers,  reformers,  and  all  spe- 
cially called  and  chosen"  persons.  As  the  Lord  said  to  Saul  of 
Tarsus,  so  may  it  be  said  of  all  those  sons  of  oil — those  elect 
ones — "  I  have  appeared  to  you  to  make  you  a  minister  and  a  wit- 
ness for  me — to  send  you  to  the  Gentiles,"  &c. — to  make  yoti  a 
pnblic  benefactor.  Next  to  this  remarkable  fact  is  another  still 
more  remarkable ; — that,  according  to  the  purposes  of  God  \a  re- 
forence  to  the  whole  human  race,  things  are  so  arranged  and  set 
in  order,  that  all  enjoj^ments  shall  be,  as  respects  human  agency, 
conditional;  and  that  every  man,  in  reference  to  spiritual  and 
eternal  blessings,  shall  certainly  and  infHllibly  have  his  own 
choice.  Therefore,  life  and  death,  good  and  evil,  happiness  and 
misery,  are  placed  before  man  as  he  now  is,  and  he  is  commanded 
to  make  his  own  election  and  take  his  choice.  Having  chosen 
the  ijjood  portion,  he  is  then  to  "  give  all  .iiligence  to  make  his 
calling  and  election  sure." 


84  THE  CHRISTIAN   SYSTEM. 

CHAPTER  IX. 

RELIGION  FOR  MAN,  AND   NOT  MAN  FOR  RELIGION. 

I.  Religion,  as  the  term  imports,  began  after  the  Fall ;  for  it 
indicates  a  previous  apostasy.  A  remedial  system  is  for  a  dis- 
eased subject.  The  primitive  man  could  love,  wonder,  and  adorn, 
as  angels  now  do,  without  religion  ;  but  man,  fallen  and  apostate, 
needs  religion  in  order  to  his  restoration  to  the  love,  and  worship, 
and  enjoyment  of  God.  Religion,  then,  is  a  system  of  means  of 
reconciliation — an  institution  for  bringing  man  back  to  God — 
something  to  bind  man  anew  to  love  and  delight  in  God.* 

II.  It  consists  of  two  departments: — the  things  that  God  has 
done  for  us,  and  the  things  that  we  must  do  for  ourselves.  The 
whole  proposition  of  necessity  in  this  case  must  come  from  the 
offended  party.  Man  could  propose  nothing,  do  nothing  to  pro- 
pitiate his  Creator,  after  he  had  rebelled  against  him.  "  Heaven, 
therefore,  overtures;  and  man  accepts,  surrenders,  and  returns  to 
God.  The  Messiah  is  a  gift,  sacrifice  is  a  gift,  justification  is  a 
gift,  the  Holy  Spirit  is  a  gift,  eternal  life  is  a  gift,  and  even  the 
means  of  our  personal  sanctification  is  a  gift  from  God.  Truly, 
we  are  saved  by  grace.  Heaven,  we  say,  does  certain  things  for 
us,  and  also  proposes  to  us  what  we  should  do  to  inherit  eternal 
life.  It  is  all  of  God :  for  he  has  sent  his  Son ;  he  has  sent  his 
Spirit ;  and  all  that  they  have  done,  or  shall  do,  is  of  free  favor ; 
and  the  proposition  concerning  our  justification  and  sanctification 
is  equally  divine  and  gracious  as  the  mission  of  his  Son.  We  are 
only  asked  to  accept  a  sacrifice  which  God  has  provided  for  our 
sins,  and  then  the  pardon  of  them,  and  to  open  the  doors  of  our 
hearts,  that  the  Spirit  of  God  may  come  in  and  make  its  abode  in 
us.  God  has  provided  all  these  blessings  for  us,  and  only  re- 
quires us  to  accept  of  them  freely,  without  any  price  or  idea  of 
merit  on  our  part.  But  he  asks  us  to  receive  them  cordially,  and 
to  give  up  our  hearts  to  him. 

III.  It  is  in  the  kingdom  of  grace,  as  in  the  kingdom  of  nature. 
Heaven  provides  the  bread,  the  water,  the  fruits,  the  flowers ;  but 
we  must  gather  and  enjoy  them.  And  if  there  be  no  merit  in 
eating  the  bread  which  Heaven  has  sent  for  physical .  life  and 

•  Jtfllgn.  with  all  itsLtUn  fiunily,  imports  a  binding  again,  or  tying  fast  that  which 
VM>  diMoWed. 


THE   CHRISTIAN    SYSTEM.  85 

comfort,  neither  is  there  merit  in  eating  the  bread  of  life  which 
came  down  from  heaven  for  our  spiritual  life  and  consolation. 
Still,  it  is  true,  in  grace,  as  in  nature — that  he  that  eats  not  shall 
die.  Hence,  there  are  conditions  of  enjoyments,  though  no  con- 
ditions of  merit,  either  in  nature  or  grace.  "We  shall  therefore 
Bpeak  in  detail  of  the  things  which  God  has  done,  and  of  ihe  tJtiiu/s 
that  we  must  do,  as  essential  to  our  salvation.  First,  of  the  things 
that  God  has  done : — 


CHAPTER  X. 

SACRIFICE   FOR    SIN. 


I.  TnE  history  of  sacrifice  is  the  history  of  atonement,  recon- 
ciliation, redemption,  and  remission  of  sins.  These  are  not,  at 
least  in  the  Jewish  and  Christian  style,  exactly  synonymous 
term.".  Sacrifice  atones  and  reconciles.  It  propitiates  God,  and 
reconciles  man.  It  is  the  cause,  and  these  are  its  eflFects  on 
heaven  and  earth,  on  God  and  man. 

II.  For  form's  sake,  and,  perhaps,  for  the  sake  of  perspicuity, 
four  questions  ought  here  to  be  propounded  and  resolved,  at  the 
verj'^  threshold  of  our  inquiries.  1.  What  is  sacrificed?  2.  To 
whom  is  it  to  be  offered  ?  3.  For  whom  is  it  to  be  offered  ?  4.  By 
whom  is  it  to  be  offered?  The  answers  are  as  prompt  and  brief 
as  the  interrogations.  1.  In  its  literal  and  primary  acceptance, 
it  is  "the  solemn  and  religious  infliction  of  death  upon  an  innocent 
and  tinoffending  victim,  usually  by  shedding  its  blood."  Figura- 
tively, it  means  the  offering  of  any  thing,  living  or  dead,  person, 
or  animal,  or  property,  to  God.  2.  Religious  sacrifice  is  to  bo 
offered  to  God  alone.  3.  It  is  to  be  offered  for  man.  4.  It  is  to 
be  offered  by  a  priest. 

III.  The  greater  part  of  sacrifices  were  lambs.  Ilence  Christ 
is  called  the  Lamb  of  God,  not  because  of  his  innocence  or  pa- 
tience, but  because  "  he  taketh  away,"  or  beareth,  "  the  sin  of  the 
■world."  It  is  rather,  then,  with  a  reference  to  his  death  than  his 
life,  that  he  is  called  the  Lamb  of  God.  Neither  his  example  nor 
his  doctrine  could  expiate  sin.  This  required  the  shedding  of 
blood :  for  without  shedding  of  blood,  there  never  was  remission 
of  sin. 

IV.  Priests  are  mediators  in  their  proper  place  and  meaning. 


o6  THE  CHRISTIAN   SYSTEM. 

But  at  first  every  man  was  his  own  priegt.  For  as  it  was  once 
right  for  a  man  to  many  his  sister,  because  he  could  find  no  other 
person  for  a  wife,  so  was  it  lawful  an  1  expHtlient  for  every  man 
to  be  his  own  priest.  Thus,  Adam,  Abel,  Noah,  &c.  were  their 
own  priests.  In  the  next  chapter  of  time,  the  eldest  sons — then 
the  princes  of  tribes — were  priests  for  their  respective  tribes  and 
people.  But  finally.  Go  1  called  and  appointed  such  persons  as 
M.lchizedek  and  Aaron  to  these  offices. 

V.  S.vcritice,  douhtl  'ss,  is  as  old  as  the  Fall.  Tlie  institution 
of  it  is  not  recorded  l»y  Moses.  But  he  informs  us,  that  God  had 
respect  for  Abel's  offering,  and  accepted  from  him  a  slain  lamb. 
Now  had  it  been  a  human  institution,  this  c>  uld  not  have  been 
the  case  ;  for  a  divine  warrant  has  always  been  essential  to  any 
accept ible  worship.  The  question,  "Who  has  required  this  at 
your  hands?"  must  always  be  answered  by  a  *' thus  salth  ilie 
Lord,"  befure  an  offering  of  mortal  man  can  be  acknowledged  by 
the  Lawgiver  of  the  universe.  "  In  vain,"  said  the  Great  T  acher, 
"do  you  worship  God,  teaching  for  doctrines  the  commandments 
of  men."  God  accepted  the  sacrifices  of  Noah,  Abraham,  Isaac, 
Jacob,  &e.,  and  in  the  Jewish  system  gave  many  laws  and  enact- 
ments concerning  it. 

VI.  Now  as  sacrifice  may  be  contemplated  in  different  aspects 
in  reference  to  what  it  is  in  itself,  to  whom  it  is  tendered,  for 
whom  and  by  whom  it  is  offered ;  so  in  each  of  these  relations, 
it  may  be  represented  under  different  names.  Hence,  it  is  a 
"  sin-offering,"  a  thank-offering,  a  propifiafion,*  a  reconciliation, 
a  redemption.  Contemplated  in  reference  to  God,  it  is  a  propitia- 
tion ;  in  reference  to  mankind,  it  is  a  reconciliation  ;  and  in 
another  point  of  view,  it  may  even  be  regarded  as  a  redemption 
or  ransom.  On  each  of  these  it  may  be  expedient  to  make  a  few 
remarks. 

VII.  Sacrifice,  as  respects  God^  is  a  propitiation;  as  respects 
sinners,  it  is  a  reconcUiation ;  as  respects  sin,  it  is  an  expiation;  as 
respects  the  saved,  it  is  a  redemption.    These  are  aspects  of  the 


*  The  Ilebrew  term  enpher.  translated  In  the  Oreek  Old  Testament  by  ilaimns,  and 
\n  the  foiniiion  Knzlish  version,  by  ntnnfnwiit  or  propitiation,  sijrnlfies  »  cnnHng. 
Th-  verb  copiiKR  "  to  conr."  or  -  to  mnir  at'm'mmt,''  denotes  the  ohject  of  SHCiifice; 
an  i  b«iu-e  .lesiis  is  called  the  ilaxmot.  the  covering,  propiti;itinn  or  atonement  for  our 
sins.  1  .John  il.  '2  and  iv.  10.  It  is  a  curious  and  remarkable  fact,  that  <Jr>d  covere<i 
Adam  and  Kvo  wUh  thi^  nklns  of  the  first  vli-tims  of  death,  instead  of  their  ./Jv/e-i/ 
ri'l«s.  This  may  have  pr€>figured  the  fact,  that  while  sin  was  atoned  or  expiated  as 
respects  (lod  by  the  lif,<  of  the  Ti.tiui.  the  etf.-i-t  as  n-spects  man  was  a  coverin;?  for 
his  nakedness  and  staime,  or  hi*  sin.  whirh  divested  him  of  his  primitive  inuocenca 
aud  beauty,  and  covered  him  with  i);nomiay  aud  reproach. 


THE   CHRISTIAN   SYSTEM.  87 

thing  of  cardinal  value  in  understanding  the  Scriptures.  As  a 
jyropuiution  or  atonement*  it  is  offered  to  God;  not,  indeed,  to 
move  his  benevolence  or  to  excite  his  mercy,  but  to  render  him 
propitious  according  to  law  aiid  justice.  It  sprang  from  everlast- 
ing love,  and  is  the  effect  and  not  the  cause  of  God's  benevolence 
to  sinners.  But  without  it  God  could  not  be  propitious  to  us. 
The  indignity  offered  his  person,  authority,  and  government,  by 
the  rebellion  of  man,  as  also  the  good  of  all  his  creatures,  made 
it  impossible  for  him,  according  to  justice,  eternal  right,  and  his 
own  benevolence,  to  show  mercy  without  sacrifice.  True,  indeed, 
he  always  does  prefer  mercy  to  sacrifice,  as  he  prefers  the  end  to 
the  means.  But  divine  mercy  forever  sits  upon  the  propitiatory ; 
upon  law  and  justice.  Thus  affirms  Paul  of  Jesus,  "Whom  God 
has  set  forth  as  a  propitiatory  through  faith  in  his  blood,  for  a  de- 
claration of  his  justice — that  he  might  be  just,  and  thejustijier  of 
ike  ungodly,  or  of  him  that  believeth  in  Jesus."  In  this  sense 
only,  God  oould  not  be  gracious  to  man  in  forgiving  him  without 
a  propitiation,  or  something  that  could  justify  him  both  to  him- 
self and  all  his  creatures.  In  this  acceptation  of  the  term  atone- 
ment, it  is  found  often  in  the  law,  not  less  than  twenty-five  times 
in  the  single  book  of  Leviticus. 

VIII.  As  respects  the  sinner,  we  have  said  it  is  a  reconciliation. 
Indeed,  the  term  reconciliation  very  appropriately  applies  to  sa- 
crifice, inasmuch  as  it  brings  forth  the  offended  and  the  offender 
together.  So  far  as  it  honors  law  and  justice,  it  reconciles  God  to 
forgive ;  and  so  far  as  it  displays  to  the  offender  love  and  mercy, 
it  reconciles  him  to  his  offended  Sovereign.  It  is,  in  this 
view,  a  reconciliation  indeed.  It  propitiates  God  and  reconciles 
man.  God's  "  anger  is  turned  away  ;"  (not  a  turbulent  passion, 
not  an  implacable  wrath  ;)  but  "that  moral  sentiment  of  justice," 
which  demands  the  punishment  of  violated  law,  is  pacified  or 
well  pleased ;  and  man's  hatred  and  animosity  against  God  is 
subdued,  overcome,  and  destroyed  in  and  by  the  same  sacrifice. 
Thus,  in  fact,  it  is,  in  reference  to  both  parties,  a  reconciliation. 
Still,  however,  when  we  speak  according  to  scriptural  usage,  and 
with  proper  discrimination,  sacrifice,  as  respects  God,  is  atone- 
ment or  propitiation,  and,  as  respects  man,  it  is  reconciliation. 

•  Katallagtt,  translated  once  aUmtmmt,  Rom.  t.  11,  ocenrs  In  the  New  Testa- 
ment four  times.  In  Rom.  t.  11,  it  oufrbt  to  have  been  rtcrmeiliation,  as  in  Rom. 
xi.  15;  2  Cor.  v.  18,  19.  It  is  not  ilasmos.  atonement  in  the  Jewish  senw,  but  kataU 
Uigft.  recnnciliatinn.  Ood  receives  the  atonement,  and  men  the  reconciliation. 
It  \e  preposterous,  then,  to  talk  of  the  extent  of  the  atonement,  but  not  so  of  th* 
reconciliation. 


38  THE  CHRISTIAN   SYSTEM. 

Tliese  are  its  reasons  and  its  effects.  "For  this  cause,"  says 
Paul,  "Jesus  is  the  mediator  of  a  new  institution,  that  hy  meant 
of  death  for  the  redemption  of  the  transgressions  under  the  first  in- 
stitution, thdse  who  hud  been  called  might  receive  the  promise  of 
the  eternal  inheritance."*  Again,  the  same  writer  makes  the 
death  of  Christ  the  basis  of  reconciliation,  saying,  "  Be  reconciled 
to  God,"  for  he  has  made  Christ  a  sin-offering  for  us ;  and  now 
"God  is  in  Christ,  reconciling  the  world  to  himself."! 

IX.  As  respects  sin,  it  has  been  observed,  sacrifice  is  an  ex- 
piation. The  terms  purification  or  cleansing  are  in  the  common 
version  preferred  to  expiation.  Once,  at  least,  (Num.  xxxv.  33,) 
we  have  ne^d  of  a  better  word  to  represent  the  original  than  the 
term  cleansing.  "  There  can  be  no  expiation  for  the  land"  pol- 
luted with  blood  "  but  by  the  blood  of  him  that  shed  it."  Still, 
if  any  one  prefer  purification  to  expiation,  or  even  cleansing  to 
either,  so  long  as  we  understand  each  other,  it  is  indeed  a  matter 
Df  very  easy  forbearance.  The  main  point  is,  that  sacrifice  can- 
cels sin,  atones  for  sin,  and  puts  it  away.  "He  put  away  sin," 
says  Paul,  "by  the  sacrifice  of  himself."     This  is  expiation. 

X.  "  The  redemption,  then,  which  is  in  Christ  Jesus,"  is  a 
moral  and  not  a  commercial  consideration.  If  sin  were  only  a 
debt,  and  not  a  crime,  it  might  be  forgiven  without  atonement. 
Nay,  if  sin  were  a  debt,  and  sacrifice  a  payment  of  that  debt, 
then  there  could  be  no  forgiveness  at  all  with  God  !  For,  if  the 
Kodcemer  or  llansomer  of  man  has  paid  the  debt,  justice,  and 
not  mercy  or  forgiveness,  commands  the  release,  not  the  pardon 
of  the  delitor.  Some  there  are,  however,  who  from  inattention  to 
the  sacred  style,  and  the  meaning  of  biblical  terms,  have  actually 
represented  the  death  of  Christ  rather  as  the  payment  of  an  im- 
mense debt  than  as  an  expiation  of  sin,  or  a  purification  from 
guilt,  and  have  thu!<  made  the  pardcm  of  sin  wholly  unintelli* 
gil)le,  or  rather,  indeed,  impossible.  Every  one  feels,  that  when  a 
tliird  person  assnmes  a  debt,  and  pays  it,  the  principal  must  be 
.lischnrired,  and  cannot  lie  forgiven.  But  when  sin  is  viewed  in 
llu;  light  of  a  crime,  and  atonement  offered  by  a  third  person, 
tiien  it  is  a  question  of  grace,  whether  the  pardon  or  acquittal  of 
the  sinner  shall  be  granted  by  him  against  Avhom  the  crime  has 
been  committed;  because,  even  after  an  atonement  or  propitiation 
is  made,  the  transgressor  is  yet  as  deserving  of  punishment  as 
t^olbre.     There  is  room,  then,  for  both  justice  and  mercy  ;  for  the 

•  Hebrews  Ix.  15.  t  2  Cor.  t.  20. 


THE   CHRISTIAN   SYSTEM.  39 

display  of  indignation  against  sin,  and  the  forgiveness  of  the 
sinner;  in  just  views  of  sin,  and  of  the  redemption  there  is  in 
and  through  the  Lord  Jesus  Christ. 

XL  lledemution,  however,  is  the  deliverance  from  sin,  rather 
than  tlie  expiation  or  atonement  for  it.  Thus,  Christ  is  said  "by 
liis  own  blood  to  have  obtained  an  eternal  redemption  for  us."* 
Thus  pardnn,  sanctification,  and  even  the  resurrection  of  the 
bi)dies  of  the  saints,  are  severally  contemplated  as  parts  of  our 
redemption,  or  deliverance  from  the  guilt  of  sin,  from  the  power 
of  sin,  and  from  the  punishment  of  sin.f 

XIL  There  is  a  number  of  incongruities  and  inaccuracies  in 
the  controversy  about  the  nature  and  extent  of  the  atonement, 
which,  as  the  mists  of  the  morning  retire  from  the  hills  before 
the  rising  sun,  disappear  from  our  mental  horizon  when  the  light 
of  scriptural  definition  breaks  in  upon  our  souls.  The  atonement 
or  propitiation  has  no  "extent,"  because  God  alone  is  its  object. 
It  contemplates  sin  as  a  unit  in  the  divine  government,  and  there- 
fore the  "Lamb  of  God  beareth  away  the  sin  of  the  world,"  and 
his  death  is  a  "sin-offering."  As  to  its  value,  it  is  unspeakable. 
Commensurate  it  is,  indeed,  with  the  sin  of  the  world ;  for  it 
makes  it  just  on  the  part  of  God  to  forgive  and  save  every  one 
that  believeth  in  Jesus.  Reconciliation  and  redemption  have, 
however,  a  certain  limited  extent.  Reconciliation  is  not  univer- 
sal, but  partial.  All  do  not  believe  in  Jesus;  all  are,  therefore, 
not  reconciled  to  God  through  him.  Redemption,  or  deliverance 
from  the  guilt,  pollution,  power,  and  punishment  of  sin,  is  only 
commensurate  with  the  elect  of  God,  i.e.  with  those  who  believe 
in  Jesus  and  obey  him. 

XIIL  They  who  aflfirm  that  one  drop  of  Christ's  blood  could 
expiate  the  sin  of  the  whole  world,  teach,  without  knowing  it, 
that  Christ  has  died  in  vain :  for,  surely  the  Messiah  might  have 
shed  many  drops  of  blood  and  still  have  lived.  They  make  his 
death  an  unmeaning  superfluity  or  redundancy  who  reason  thus. 
They  also  agree,  without  intending  it,  with  those  who  view  sin 
merely  as  a  debt,  and  not  a  crime,  and  therefore  say  that  there  is 
no  need  of  sin-offerings,  or  sacrifice,  or  of  a  divine  Saviour,  in 
order  to  its  forgiveness. 

XIV.  They,  too,  seem  to  mistake  the  matter;  and  I  am  sorry 
to  find  such  names  among  them  as  Butler,  Whitby,  and  Mac- 

*  Hebrews  ix.  12. 

t  See  Eph.  i.  7 ;  Col.  L  14 ;  1  Pet.  18 ;  Isa.  Hx.  20 ;  Rom.  tUI.  23 ;  Eph.  1. 14,  \v.  30. 


40  THE  CHRISTIAN   SYSTEM. 

Knight,  -who,  ■while  they  contend  that  the  death  of  Christ  was  a 
sacrifice,  or  a  propitiation  for  sin,  wholly  resolve  its  efficacy  inio 
the  mere  appointment  of  God.  According  to  them,  God  might 
have  saved  the  whole  world  without  the  appearance  of  his  Son  ; 
for  the  merit  or  efficacy  of  Christ's  death  arises  not  from  his  dig- 
nity of  person,  but  from  the  mere  appointment  or  will  of  God ! 
Now  we  cannot  think  that  it  was  possible  for  God  himself  to  save 
sinners  in  any  other  way  than  he  has  chosen ;  for  to  have  paid  an 
overprice  for  our  redemption  favors  rather  of  prodigalitj'  tiiati  of 
divine  wisdom  and  prudence.  And  if  mere  appointment  was 
sufficient,  why  not,  then,  have  continued  the  legal  sacrifices,  and 
have  made  the  blood  of  bulls  and  of  goats  efficacious  to  take  it 
away  ? 

XV.  To  conclude,  sacrifice  is  essential  to  remission  of  sins, 
and  is  therefore  old  as  the  fall  of  man.  But  the  sacrifices  of  the 
patriarchal  and  Jewish  dispensations  could  not  and  did  not  take 
away  sin.  They  were  but  types  of  the  real  sacrifice ;  for,  as  Paul 
says,  "  It  was  not  possible  that  the  blood  of  bulls  and  goats  could 
take  away  sin."  And  again,  "  If  the  blood  of  bulls  and  of  goats, 
with  the  ashes  of  a  heifer,  did  cleanse  to  the  purification  of  the 
flesh,  how  much  more  shall  the  blood  of  Christ,  who  through  an 
eternal  spirit  offers  himself  to  God,  cleanse  your  conscience  from 
dead  works  to  serve  the  living  God  ?"  Christ's  death  is,  there- 
fore, a  real  and  sufficient  sacrifice  for  sin,  and  stands  in  the  at- 
titudes o{  propitiation,  reconciliation,  expiation,  and  redemption; 
from  which  spring  to  us  justification,  sanctification,  adoption,  and 
eternal  life. 

XVI.  The  sacrifice  of  Christ,  as  before  affirmed,  is,  as  respects 
God,  a  propitiation  ;  as  respects  man,  a  reconciliation  ;  as  respects 
sin,  an  expiation  ;  as  respects  the  penitent,  a  redemption  ;  but  the 
attributes  that  apply  to  it  in  any  of  these  aspects  do  not  apply  to 
it  in  the  others ;  and  this  oversight  has,  in  our  opinion,  boon 
the  fruitful  source  of  interminable  controversies  concerning  thi' 
"atonement,"  as  it  is  most  usually  denominated.  It  is,  indeed,  ///- 
Jiniie  in  value,  as  respects  the  expiation  of  sin,  or  its  propitiatory 
power ;  but  as  respects  the  actual  reconciliation  and  redemption  of 
sinners,  it  is  limited  to  those  only  who  believe  on  and  obey  the 
Saviour.  While,  also,  it  is  as  universal  as  the  sin  of  the  world, 
the  peculiar  sins  only  of  the  obedient  are  expiated  by  it.  Its  de- 
aif/n,  then,  is  necessarily  limited  to  all  who  come  to  God  by  it; 
while  its  value  and  efficacy  are  equal  to  the  salvation  of  the 


THE   CHRISTIAN    SYSTEM.  41 

whole  world,  provided  only  they  will  put  themselves  under  the 
covering  of  its  propitiatory  power. 

XVII.  The  "  doctrine  of  the  cross"  being  the  great  central 
doctrine  of  the  Bible,  and  the  very  essence  of  Christianity — which 
explains  all  the  peculiarities  of  the  Christian  system,  and  of  the 
relation  of  Father,  Son,  and  Holy  Spirit,  as  far  as  mortals  can 
comprehend  them,  and  as  it  has  been,  to  skeptics  and  to  many  pro- 
fessors, "  a  stone  of  stumbling,  and  a  rock  of  offence,"  for  the  sake 
of  some  of  the  speculative  and  cavilling,  who  ask  why  are  these 
things  so?  I  subjoin  an  extract  from  the  writings  of  Mr.  Watson, 
on  this  point,  which  may  suggest  to  them  some  useful  reflections 
on  this  cardinal  and  all  absorbing  subject: — 

XVIII.  "  IIow  sin  may  be  forgiven,"  says  Mr.  Watson,  "without 
leading  to  such  misconceptions  of  the  divine  character  as  would 
encourage  disobedience,  and  thereby  weaken  the  influence  of  the 
divine  government,  must  be  a  problem  of  very  diflBcult  solution. 
A  government  which  admitted  no.  forgiveness,  would  sink  the 
guilty  to  despair ;  a  government  which  never  punishes  offence,  is 
a  contradiction ;  it  cannot  exist.  Not  to  punish  the  guilty,  is  to 
dissolve  authority ;  to  punish  without  mercy  is  to  destroy,  and 
where  all  are  guilty,  to  make  the  destruction  universal.  That  we 
cannot  sin  with  impunity,  is  a  matter  determined.  The  Ruler  of 
the  world  is  not  careless  of  the  conduct  of  his  creatures:  for  that 
penal  consequences  are  attached  to  the  offence,  is  not  a  subject  of 
argument,  but  it  is  matter  of  fact,  evident  by  daily  observation  of 
the  events  and  circumstances  of  the  present  life.  It  is  a  principle, 
therefore,  already  laid  down,  that  the  authority  of  God  must  be 
preserved ;  but  it  ought  to  be  remarked,  that  in  that  kind  of  ad- 
ministration which  restrains  evil  by  penalty,  and  encourages  obe- 
dience by  favor  and  hope,  we  and  all  moral  creatures  are  the  in- 
terested parties,  and  not  the  Divine  Governor  himself,  whom, 
because  of  his  independent  and  all-sufficient  nature,  our  trans- 
gressions cannot  injure.  The  reasons,  therefore,  which  compel 
him  to  maintain  his  authority,  do  not  terminate  in  himself.  If 
he  treats  offenders  with  severity,  it  is  for  our  sake,  and  for  the 
sake  of  the  moral  order  of  the  universe,  to  which  sin,  if  encouraged 
by  a  negligent  administration,  or  by  entire  and  frequent  impunity, 
would  be  the  source  of  endless  disorder  and  misery;  and  if  the 
granting  of  pardon  to  offence  be  strongly  and  even  severely  guard- 
ed, so  that  no  less  a  satisfaction  could  be  accepted  than  the  death 
of  God's  own  Son,  we  are  to  refer  this  to  the  moral  necessity  of 

4* 


42  THE  CHniSTIAN   SYSTEM. 

the  case,  as  arising  out  of  the  general  ■welfare  of  acconntable 
creatures,  liable  to  the  deep  evil  of  sin,  and  not  to  any  reluctance 
on  the  part  of  our  Malier  to  forgive,  much  less  to  any  thing  vin- 
dictive ib  his  nature,  charges  which  have  been  most  inconsider- 
ately and  unfairly  said  to  be  implied  in  the  doctrine  of  Christ's 
sacrificial  sufferings.  If  it  then  be  true,  that  the  release  of  offend- 
ing man  from  future  punishment,  and  his  restoration  to  the  divino 
favor,  ought,  for  the  interest  of  mankind  themselves,  and  for  the 
instruction  and  caution  of  other  beings,  to  be  so  bestowed,  that 
no  license  shall  be  given  to  offence ;  that  God  himself,  while  he 
manifests  his  compassion,  should  not  appear  less  just,  less  holy 
than  he  really  is;  that  his  authority  should  be  felt  to  be  as  com- 
pelling, and  that  disobedience  should  as  truly,  though  not  uncon- 
ditionally, subject  U8  to  the  deserved  penalty,  as  though  no  hope 
of  forgiveness  had  been  exhibited ; — we  ask.  On  what  scheme, 
save  that  which  is  developed  in  the  Now  Testament,  are  those 
necessary  conditions  provided  for?  Necessary  they  are,  unless 
we  contend  for  a  license  find  an  impunity  which  shall  annul  all 
good  government  in  the  universe,  a  point  for  which  no  reasonable 
man  will  contend  ;  and  if  so,  then  we  must  allow,  that  there  is 
strong  internal  evidence  of  the  truth  of  the  doctrine  of  scripture, 
when  it  makes  the  offer  of  pardon  consequent  only  upon  the  se- 
curities we  have  mentioned.  If  it  be  said,  that  sin  may  be  par- 
doned, in  the  exercise  of  the  divine  prerogative,  the  reply  is,  that 
if  this  prerogative  were  exercised  towards  a  part  of  mankind  only, 
the  passing  by  of  the  rest  would  be  with  diflSculty  reconciled  to 
the  divine  character;  and  if  the  benefit  were  extended  to  all, 
government  would  be  at  an  end.  This  scheme  of  bringing  men 
within  the  exercise  of  a  merciful  prerogative  does  not,  therefore, 
meet  the  obvious  difficulty  of  the  case ;  nor  is  it  improved  by  con- 
fining the  act  of  grace  only  to  repentant  criminals.  For  if  repent- 
ance imply  a  "  renewal  in  the  spirit  of  the  mind,"  no  criminal 
would  of  himself  thus  repent.  But  if  by  repentance  be  meant 
merely  remorse  and  terror  in  the  immediate  view  of  danger,  what 
offender,  surrounded  with  the  wreck  of  former  enjoyments,  feel- 
ing the  vanity  of  guilty  pleasures,  now  past  forever,  and  behold- 
ing the  approach  of  the  delayed  penal  visitation,  but  would  re- 
pent? "Were  the  principle  of  granting  pardon  to  repentance  to 
regulate  human  governments,  every  criminal  would  escape,  and 
judicial  forms  would  become  a  subject  of  ridicule.  Nor  is  it  re- 
cognised by  the  Divine  Being,  in  his  c(mduct  to  men  in  the  pre- 
sent state,  although  in  this  world  punishments  are  net  final  and 


THE   CHRISTIAN   SYSTEM.  48 

absolute.  Repentance  does  not  restore  health  injured  by  intem- 
perance ;  property  wasted  by  profusion  ;  or  character  once  stained 
by  dishonorable  practices.  If  repentance  alone  could  secure 
pardon,  then  all  must  be  pardoned,  and  government  dissolved,  as 
in  the  case  of  forgiveness  by  the  exercrse  of  mere  prerogative ; 
but  if  a  merely  arbitrary  selection  be  made,  then  different  and 
discordant  principles  of  government  are  introduced  into  the  divine 
administration,  which  is  a  derogatory  supposition. 

XIX.  The  question  proposed  abstractedly,  How  may  mercy  be 
extended  to  offending  creatures,  the  subjects  of  the  divine  govern- 
ment, without  encouraging  vice  by.  lowering  the  righteous  and 
holy  character  of  God,  and  the  authority  of  his  government  in  the 
maintenance  of  which  the  whole  universe  of  beings  are  interest- 
ed ?  is,  therefore,  at  once  one  of  the  most  important  and  one  of 
the  most  difficult  that  can  employ  the  human  mind.  None  of  the 
theories  which  have  been  opposed  to  Christianity  affords  a  satis- 
factory solution  of  the  problem.  They  assume  principles  either 
destructive  of  moral  government,  or  which  cannot,  in  the  circum- 
stances of  man,  be  acted  upon.  The  only  answer  is  found  in  the 
holy  Scriptures.  They  alone  show,  and  indeed,  they  alone  profess 
to  show,  how  God  may  be  "just,"  and  yet  the  "justifier"  of  the 
ungodly.  Other  schemes  show  how  he  may  be  merciful ;  but  the 
difficulty  does  not  lie  there.  The  gospel  meets  it,  by  declaring 
"  the  righteousness  of  God,"  at  the  same  time  that  it  proclaims 
his  mercy.  The  voluntary  suffering  of  the  divine  Son  of  God, 
"for  us,"  "the  just  for  the  unjust,"  magnify  the  justice  of  God; 
display  his  hatred  to  sin  ;  proclaim  "  the  exceeding  sinfulness"  of 
transgression,  by  the  deep  and  painful  manner  in  which  they  were 
inflicted  upon  the  Substitute;  warn  the  persevering  offender  of  the 
terribleness,  as  well  as  the  certainty,  of  his  punishment ;  and  open 
the  gates  of  salvation  to  every  penitent.  It  is  a  part  of  the  same 
divine  plan,  also,  to  engage  the  influence  of  the  Holy  Spirit,  to 
awaken  penitence  in  man,  and  to  lead  the  wanderer  back  to  him- 
self; to  renew  our  fallen  nature  in  righteousness,  at  the  moment 
we  are  justified  through  faith,  and  to  place  us  in  circumstances  in 
which  we  may  henceforth  "  walk  not  after  the  flesh,  but  after  the 
Spirit."  All  the  ends  of  government  are  here  answered — no  li- 
cense is  given  to  offence^the  moral  law  is  unrepealed — a  day  of 
judgment  is  still  appointed — future  and  eternal  judgments  still 
display  their  awful  sanctions — a  new  and  singular  display  of  the 
awful  purity  of  the  divine  character  is  afforded — yet  pardon  is 
offered  to  all  who  seek  it ;  and  the  whole  world  may  be  saved. 


44  THE   CHRISTIAN   SYSTEM. 

XX.  With  such  evidence  of  the  suitableness  to  the  case  of 
mankind,  under  such  lofty  views  of  connexion  with  the  princi- 
ples and  ends  of  moral  government,  does  the  doctrine  of  the 
atonement  present  itself.  But  other  important  considerations  are 
not  wanting  to  mark  the  united  wisdom  and  goodness  of  that  me- 
thod of  extending  mercy  to  the  guilty,  which  Christianity  teaches 
us  to  have  been  actually  and  exclusively  adopted.  It  is  rendered, 
indeed,  "worthy  of  all  acceptation,"  by  the  circumstance  of  ita 
meeting  the  difficulties  we  have  just  dwelt  upon — difficulties 
which  could  not  otherwise  have  failed  to  make  a  gloomy  impres- 
sion upon  every  offender  awakened  to  a  sense  of  his  spiritual 
danger ;  but  it  must  be  very  inattentively  considered,  if  it  does 
not  further  commend  itself  to  us,  by  not  only  removing  the  ap- 
prehensions we  might  feel  as  to  the  severity  of  the  Divine  Law- 
giver, but  as  exalting  him  in  our  esteem,  as  "the  righteous  Lord, 
who  loveth  righteousness,"  who  surrendered  his  beloved  Son  to 
suffering  and  death,  that  the  influence  of  moral  goodness  might 
not  be  weakened  in  the  hearts  of  his  creatures ;  and  as  a  God  of 
love,  affording  in  this  instance  a  view  of  the  tenderness  and  be- 
nignity of  his  nature,  infinitely  more  impressive  and  affecting 
than  any  abstract  description  could  convey ;  or  than  any  act  of 
creating  or  providential  power  and  grace  could  exhibit,  and  there- 
fore most  suitable  to  subdue  that  enmity  which  had  unnaturally 
grown  up  in  the  hearts  of  his  creatures,  and  which,  when  corrupt, 
they  80  easily  transfer  from  a  law  which  restrains  their  inclina- 
tion, to  the  Lawgiver  himself.  If  it  be  important  to  us  to  know 
the  extent  and  reality  of  our  danger,  by  the  death  of  Christ  it  is 
displayed,  not  in  description,  but  in  the  most  impressive  action ; 
if  it  be  important  that  we  should  have  an  assurance  of  the  divine 
placability  towards  us,  it  here  receives  a  demonstration  incapable 
of  being  heightened;  if  gratitude  be  the  most  powerful  motive  of 
future  obedience,  and  one  which  renders  command  on  the  one 
part,  and  "active  service  on  the  other,  "not  grievous  but  joyous," 
the  recollection  of  such  obligations  as  those  which  the  "  love  of 
Christ"  has  laid  us  under  is  a  perpetual  spring  to  this  energetic 
affection,  and  will  be  the  means  of  raising  it  to  higher  and  more 
delightful  activity  forever.  All  that  can  most  powerfully  illus- 
trate the  united  tenderness  and  awful  majesty  of  God,  and  the 
odiousness  of  sin  ;  all  that  can  win  back  the  heart  of  man  to  his 
Maker  and  Lord,  and  render  future  obedience  a  matter  of  affection 
and  delight,  as  well  as  duty ;  all  that  can  extinguish  the  angry  and 
malignant  passions  of  int^n  to  man  ;  all  that  can  inspire  a  mutual 


I 


THE   CHRISTIAN    SYSTEM.  46 

benevolenc^,  and  dispose  to  a  self-denying  charity  for  the  benefit 
of  others;  all  that  can  arouse  by  hope,  or  tranquillize  by  faith,  is 
to  be  found  in  the  sacrificial  death  of  Christ,  and  the  principles 
and  purposes  for  which  it  was  endured." 


CHAPTER  XI. 

THE   ATTRIBUTES   OF  A  REAL   SIN-OFFERING. 

I.  A  SINGLE  action  or  event  often  involves,  in  weal  or  woe,  a 
family,  a  nation,  an  empire.  Who  can  count  the  efi"ects  or  bear- 
ings of  the  elevation  or  fall  of  a  Caesar,  a  Hannibal,  a  Naji^leon? 
A  single  victory,  like  that  of  Zama,  or  of  Waterloo,  a  single  re- 
volution, like  that  of  England  or  America,  sometimes  involves 
the  fortunes  of  a  world.  Neither  actions  nor  events  can  be  ap- 
preciated but  through  their  bearings  and  tendencies  upon  every 
person  and  thing  with  which  they  come  in  contact.  The  ^rela- 
tions, connections,  and  critical  dependencies  in  which  persons 
and  actions  stand  are  often  so  numerous  and  so  various  that  it  is 
seldom,  or,  perhap8,»not  at  all,  in  the  power  of  man  to  calculate 
the  consequences  or  the  value  of  one  of  a  thousand  of  the  more 
prominent  actions  of  his  life. 

II.  Who  could  have  estimated,  or  Avho  can  estimate,  the  moral 
or  the  political  bearings  of  the  sale  of  Joseph  to  a  band  of  Ish- 
maelites — of  the  exposure  of  Moses  in  a  cradle  of  rushes  on  the 
Nile — of  the  anointing  of  David  King  of  Israel — of  the  schism 
of  the  twelve  tribes  under  Rehoboam — of  the  treachery  of  Judas — 
of  the  martyrdom  of  Stephen,  the  conversion  of  Paul,  the  acces- 
sion of  Constantine  the  Gpeat,  the  apostasy  of  Julian,  the  cru- 
sades against  the  Turks,  the  reformation  of  Luther,  the  revival  of 
letters,  or  any  of  the  great  movements  of  the  prosentday?  How 
difficult,  then,  is  it  to  estimate  the  rebellion  of  Satan,  the  fall  of 
Adam,  the  death  of  Christ,  in  all  their  bearings  upon  the  desti- 
nies of  the  universe ! 

III.  Before  a  remedy  for  sin  could  either  be  devised  or  appre- 
ciated, a  knowledge  of  its  bearing  upon  God  and  man,  upon  time 
and  eternity,  upon  heaven  and  earth,  is  an  indispensable  pre- 
requisite. But  who  possesses  this  knowledge,  or  what  uninspired 
man  can  attain  it?  At  best  we  know  but  in  part;  and,  therefore» 
can  but  partially  explain  any  thing.     How  difficult,  then,  to  form 


46  THE  CHRISTIAN   SYSTEM. 

a  satisfactory  view  of  sin  and  its  remedy — of  the  fall  of  Adam 
and  the  death  of  Christ  I 

IV.  It  would,  however,  greatly  aid  our  conceptions  of  the  death 
of  Christ,  and  illustrate  the  nature  and  use  of  sin-offerings,  could 
we  obtain  just  and  scriptural  views  of  sin  in  its  necessary  con- 
sequences, or  in  its  prciminent  bearings  upon  the  universe.  In- 
deed, some  knowledge  of  these  aspects  of  sin  is  essential  to  our 
perception  and  appreciation  of  the  wisdom,  justice,  and  grace  of 
the  Christian  system.  It  is  not  enough  that  we  entertain  a  few 
vague  and  indistinct  notions  of  its  tendencies,  or  of  the  attitudes 
in  which  it  stands  to  God,  ourselves,  and  our  fellows:  we  must 
have  clear  and  definite  views  of  the  relations  in  which  God  stands 
to  us,  and  we  to  him  and  to  one  another,  and  how  sin  affects  us  all 
in  theiSTe  relations :  for  that  it  bears  a  peculiar  aspect  to  each  of  us  in 
all  these  relations  will,  we  doubt  not,  be  conceded  without  debate. 

V.  God  stands  in  diverse  relations  to  the  intellectual  and  moral 
creation.  He  is  our  Father,  our  Lawgiver,  and  our  King.  Now 
his  feelings  as  a  father,  and  his  character  as  a  lawgiver  and  sove- 
reign, are  equally  involved  in  the  bearings  and  aspects  of  sin. 
The  influence  of  sin  upon  ourselves  is  also  various  and  multiform. 
It  affects  the  heart,  the  conscience,  the  whole  soul  and  body  of 
man.  It  alienates  our  affections,  and  even  jvorks  hatred  in  our 
minds  both  towards  God  and  man.  As  an  ancient  adage  says, 
"We  hate  those  we  have  injured ;"  and,  having  offended  God  our 
Father,  we  are  for  that  very  reason  filled  with  enmity  against 
him.  It  also  oppresses  and  pollutes  the  conscience  with  its  guilt 
and  dread,  and  enslaves  the  passions  as  well  as  works  the  de- 
struction of  the  body.  It  also  alienates  man  from  man,  weakens 
the  authority  and  destroys  the  utility  of  law,  and,  if  not  subdued, 
would  ultimately  subvert  the  throne  and  government  of  God.  If 
not  restrained 'and  put  down,  it  would  fill  the  universe  with 
anarchy  and  disorder — with  universal  misery  and  ruin. 

VI.  To  go  no  further  into  details,  it  may,  on  the  premises  al- 
ready before  us,  be  observed : — Ist.  That  every  sin  wounds  the 
affection  of  our  heavenly  Father.  2d.  Insults  and  dishonors  his 
law  and  authority  in  the  estimation  of  his  other  subjects.  3d. 
Alienates  our  hearts  from  him.  4th.  Oppresses  our  conscience 
with  guilt  and  dread.  5th.  Severs  us  from  society  by  its  morbid 
selfishness  and  disregard  for  man.  Gth.  Induces  to  new  infrac- 
tions and  habitual  violations  of  right.  And  7th.  Subjects  us  to 
shame  and  contempt — our  bodies  to  the  dust,  and  our  persons  tc 
everlasting  destruction  from  the  pi'esence  of  the  Lord. 


THE   CHRISTIAN   SYSTEM.  47 

V'l  r.  Not  as  the  full  tale,  but  rather  as  a  specimen  of  the  loss 
Hiitita'med,  and  of  tlie  mischief  done,  by  our  transgression,  we 
luivu  made  these  seven  specifications.  These  only  serve  to  show 
in  how  many  aspects  sin  must  be  contemplated  before  we  can 
form  a  just  estimate  of  a  suitable  and  sufficient  sin-offering  or 
remedy. 

VIII.  Now,  so  far  as  we  have  been  able  to  trace  the  tendencies 
and  bearings  of  transgression  in  the  above  enumeration,  we  must 
find  in  the  sin-offering  a  remedy  and  an  antidote  which  will  fully 
meet  all  these  aspects ;  otherwise  it  will  be  utterly  valueless  and 
unavailing  in  the  eye  of  enlightened  reason,  as  well  as  in  the 
righteous  judgment  of  God,  to  expiate  sin,  to  put  it  away,  and  to 
prevent  its  recurrence. 

IX.  Need  we  demonstrate  that  man  himself  cannot  furnish 
such  a  sin-offering  ?  Need  we  again  propound  Micah's  question, 
"  Wherewith  shall  I  come  before  the  Lord,  and  bow  myself  before 
the  high  God?  Shall  I  come  before  him  with  burnt-offerings — 
with  calves  of  a  year  old  ?  Will  the  Lord  be  pleased  with  thou- 
sands of  rams,  or  with  ten  thousands  of  rivers  of  oil  ?  Shall  I 
give  my  first-born  for  my  transgression  ;  the  fruit  of  my  body  for 
the  sin  of  my  soul  ?"  Will  repentance  for  the  past,  and  future 
amendment,  place  things  as  they  were,  raise  the  murdered  dead, 
repair  wasted  fortunes,  and  recruit  broken  constitutions?  Will 
tears,  and  groans,  and  agonies,  honor  a  violated  law,  sustain  a 
righteous  government,  vindicate  the  divine  character,  and  pre- 
vent further  enormities?  Have  they  ever  done  it?  Can  they 
ever  do  it?  Surely,  we  shall  be  excused  for  not  attempting  to 
prove  that  we  have  neither  a  tear,  nor  a  sigh,  nor  an  agony,  nor 
a  lamb,  nor  a  kid  of  our  own  creation,  to  offer  to  the  Lord,  even 
were  such  a  sacrifice  available  to  meet  all  the  bearings  of  the 
case  I 

X.  Every  transgression,  even  the  least,  the  eating  of  a  forbid- 
•den  apple,  subjects  the  transgressor  to  destruction.     One  sin,  of 

one  man,  has  involved  the  whole  race  in  death.  The  life  of  the 
transgressor  is  demanded  in  the  very  mildest  accents  of  insulted 
justice.  Ilence,  in  the  law  of  the  typical  sin-offerings,  we  find 
it  thus  written:  " The  life  of  the  flesh  is  in  the  blood:  and  I  havo 
given  it  to  you  upon  the  altar,  to  make  an  atonement  for  your 

souls:     FOR    IT     IS  -THE    BI.OOD    THAT    MAKETH    AN    ATONEMENT    FOB 

TUE  SOUL."*  But  such  blood,  such  lives  as  the  law  required, 
could  not,  Paul  and  Common  Sense  being  judge,  take  away  sin. 

•  Levlt.  xvH.  11. 


■48  THE   CHRISTIAN   SYSTEM. 

They  could  only  prefigure  a  life  and  a  blood  that  could  truly,  and 
justly,  and  honorat)ly  expiate  it.  Thus,  the  death  of  Christ  is 
forced  upon  our  attention  by  the  law,  by  the  prophets,  and  by  tho 
necessity  of  the  case,  enlightened  Reason  being  in  the  chair,  as 
the  only  real,  true,  and  proper  sin-atoning  offering.  It  does,  in- 
deed, meet  not  only  the  above  seven  particulars,  but  all  others 
which  have  occurred  to  the  human  mind ;  and  thus  secures  the 
union  and  harmony  of  things  on  earth,  and  of  things  in  heaven, 
in  the  inviolable  bonds  of  an  everlasting  brotherhood. 

XI.  Ist.  "In  bringing  many  sons  to  glory,"  it  soothes  and  de- 
lights the  wounded  love  of  our  kind  and  benignant  heavenly 
Father.  2J.  "  It  magnifies  and  makes  honorable"  his  violated  law 
and  insulted  government.  3d.  It  reconciles  our  hearts  thoroughly 
and  forever  to  God,  as  a  proof  and  pledge  incontrovertible  of  his 
wonderful  and  incomprehensible  love  to  us.  4th.  It  effectually 
relieves  our  conscience  by  "cleansing  us  from  all  sin,"  and  pro- 
duces within  us  a  divine  serenity,  a  peace  and  joy  "unspeakable 
and  full  of  glory."  5th.  It  also  reconciles  us  to  our  fellows,  and 
fills  us  with  brotherly  affection  and  universal  benevolence,  be- 
cause it  makes  us  all  one  in  faith,  in  hope,  in  joy,  as  joint  heirs 
of  immort<ality  and  eternal  life.  6th.  It  is  the  most  effectual  guard 
against  new  infractions  of  the  divine  law,  and  superlatively  de- 
ters from  sin,  by  opening  to  us  its  diabolical  nature  and  tremen- 
dous consequences,  showing  us,  in  the  person  of  God's  only-be- 
gotten and  well-beloved  Son,  when  a  sin-offering,  the  impossi- 
bility of  escape  from  the  just  and  retributive  punishment  of 
insulted  and  indignant  Heaven.  And  7th.  It  is  a  ransom  from 
death,  a  redemption  from  the  grave,  such  a  deliverance  from  the 
guilt,  pollution,  power,  and  punishment  of  sin,  as  greatly  ele- 
vates the  sons  of  God  above  <ill  that  they  could  have  attained  or 
enjoyed  under  the  first  con(»titution.  It  presents  a  new  creation 
to  our  view : — new  heavens,  new  earth,  new  bodies,  new  life,  new 
joys,  new  glories.  He  that  vanquished  death  by  dying,  who  now 
eita  upon  the  throne,  says,  "  Behold,  I  make  all  things  new."  "  Jle 
has  become  the  Author  of  an  eternal  salvation  to  all  that  obey 
him." 

XII.  Let  no  one  imagine  that  in  this  exemplification  of  the  as- 
pects in  wh'ch  sin  and  sin-offerings  must  be  contemplated  before 
we  can  rationally  judge  of  the  necessity,  the  suitableness,  and 
the  sufficiency  of  the  death  of  Christ,  we  have  attemptf'd  to  pre- 
sent u  full  view  of  these  aspects.  We  are  incompetent  to  the 
task.     This  life  is  too  short,  and  our  opportunities  too  limited,  to 


THE   CHRISTIAN   SYSTEM.  49 

learn  all  the  bearintts  of  transgression  upon  ourselves,  the  thron*} 
and  gdvernment  of  God,  and  his  other  subjects.  We  only  intend 
a  specimen  of  the  points  to  be  met  in  a  proper  sin-offering.  These 
put  it  out  of  the  reach  of  all  human,  of  all  angelic,  of  all  created 
mediators,  victims,  or  sacrific  3  to  expiate  sin.  So  far  as  we  can 
comprehend  this  wonderful  subject,  we  are  more  and  more  deeply 
penetrated  with  the  conviction,  that  nothing  inferior  to  the  volun- 
tary sacrifice  of  the  Son  of  God,  could  put  away  sin ;  and  make 
it  both  just,  and  merciful,  and  honorable,  and  safe,  on  the  part  of 
his  God  and  Father,  to  forgive  and  save  one  of  his  rebel  race. 
Nor  would  it  then  have  been  just,  according  to  our  conception,  to 
have  compelled  him  to  bear  our  iniquities,  or  to  suffer  the  just  for 
the  unjust;  to  inflict  on  an  innocent  person,  the  chastisement  of 
our  offences;  but  it  was  both  just  and  kind  on  the  part  of  our 
heavenly  Father,  to  accept  for  us  the  voluntary  surrender  of  his 
Son,  as  a  willing  sacrifice  for  our  sins.  "  Thanks  be  to  God  for 
his  unspeakable  gift  1" 


CHAPTER  XI. 

CHRIST  THE  LIGHT  OP  THE   WORLD. 

I.  As  Abraham  said  to  Isaac  on  his  way  to  Mount  Moriah, 
"God,"  my  son,  "will  provide  himself  a  lamb  fop  a  burnt-offer- 
ing," so  has  it  come  to  pass.  In  order  to  the  redemption  of  man 
from  sin  and  all  its  penal  consequences,  God  has  provided  a  lamb 
for  a  sin-offering.  lie  sent  his  Son,  who,  on  coming  into  the 
world,  said,  "  Sacrifice  and  offering  thou  wouldst  not,  but  a  body 
hast  thou  prepared  me ;  in  burnt-offerings  and  sacrifices  for  sins 
thou  hast  had  no  pleasure ;  then  said  I,  Lo,  I  come  to  do  thy  will, 
in  the  volume  of  the  book  it  is  written  of  me."  But  he  did  more 
than  offer  himself  as  a  sin-offering;  he  was  more  than  the  Lamb 
( f  God  ;  he  was  the  "  Prophet  of  Jehovah,"  and  revealed  to  man 
the  character  and  the  will  of  God.  lie  disclosed  secrets  hid  from 
the  foundation  of  the  world.  In  one  word,  he  is  the  oracle,  as 
well  as  the  sacrifice,  which  God  has  provided  for  us. 

II.  As  the  Incarnate  Word,  he  is  the  interpreter  of  his  will. 
The  New  Testament  is,  then,  the  gift  of  Christ — and  was  written' 
by  his  guidance  and  inspiration.  For  all  that  the  Spirit  of  God 
Las  done  has  been  through  his  instrumentaJity.     The  Spirit  is 

.5 


50  TUE   CnillSTIAN   SYSTEM. 

Christ's  gift.  Jesus  is  now  as  mach  "  Lord  of  the  Spirit"  as 
he  is  the  Lord  of  life  and  glory.  The  New  Testament  is  a  vo- 
lume written  by  his  servants.  Six  of  his  Apostles  and  two  of  his 
Evangelists  wrote  it  all.  That  book  is  to  us  now  in  the  stead  of 
the  personal  presence  of  the  Lord  and  his  Apostles.  lie  gave 
gifts  to  men  after  he  left  their  abode.  "He  gave  Apostles,  Pro- 
phets, Evangelists,  Pastors,  Teachers."  As  a  means  of  our  sal- 
vation ;  as  one  of  the  things  which  God  has  done  for  us,  we  place 
the  New  Testament,  the  living  oracles,  or  gospel  of  Christ,  as 
next  in  order,  as  it  is  in  importance,  to  his  sacrifice. 

in.  ^0  the  sacrifice  of  Christ,  we  always  look  for  the  basis  of 
our  pardon  ;  to  his  blood  that  cleanses  from  all  sin,  for  justifica- 
tion and  personal  acceptance;  and  to  his  Word  we  look  for  counsel 
and  instruction  in  Christian  piety  and  righteousness.  We  are 
as  dependent  on  his  Word  for  light,  as  we  are  upon  his  blood  for 
pardon.  "I  am,"  said  he,  "the  light  of  the  world;  he  that 
foUoweth  me  shall  not  walk  in  darkness,  but  shall  have  the  light 
of  life."  "In  him  was  life,  and  the  life  was  the  light  of  men." 
"  That  was  the  true  light,"  said  John,  "  which,  coming  into  tlio 
world,  enlightcneth  every  man."  "  As  long  as  I  am  in  the  world," 
says  Jesus,  "I  am  the  light  of  t^e  world."  Thus  Isaiah  spake  of 
him:  "I  will  also  give  thee  as  a  light  to  the  Gentiles,  that  thou 
mayest  be  ray  salvation  to  the  ends  of  the  earth."  "  I  will  give 
thee  for  a  covenant  of  the  people,  or  light  of  the  Gentiles,  to  open 
the  blind  eyes,  to  bring  out  the  prisoners  from  the  prison ;  and 
them  that  sit  in  darkness  out  of  the  prison-house."  "  His  going 
forth  is  prepared  as  the  morning."  "  The  Sun  of  Righteousness 
will  arise  with  healing  under  his  wings."  "I  witness,"  said 
Paul,  "  both  to  small  and  great,  that  the  Messiah  should  show 
light  to  the  people  and  to  the  Gentiles."  The  word  of  Christ 
is  the  light  of  Christ ;  and  therefore  the  Christian  Scriptures  are 
the  light  of  the  world  ;  and  he  that  followeth  them  shall  have  the 
light  of  life.  "  If  you  continue  in  my  doctrine,"  says  the  Mes- 
siah, "you  shall  know  the  truth,  and  the  truth  shall  make  ynn 
free."     "  If  the  Son  make  you  free,  you  shall  be  free  indeed." 


THE   CHRISTIAN   SYSTERL  H 

CHAPTER  Xin. 

THE   LORDSHIP  OF   THE   MESSIAH. 

I.  We  are  seeking  to  apprehend  the  things  done  for  us  in  the 
Christian  system.  **  Christ,  our  passover,  has  been  sacrificed  for 
us."  As  such  "  not  a  bone  of  him  was  broken."  Yet,  "  he  died 
for  us."  In  the  second  place,  he  has  become  our  prophet,  as  well 
as  our  priest ;  and  has  declared  to  us  the  will  of  God,  the  whole 
will  of  God  concerning  us.  He  is  our  light,  as  well  as  our  sin- 
offering.  But  in  the  third  place,  he  has  been  made  Lord  for  us. 
To  make  Christ  Lord /or  us,  as  well  as  q/'us — was  the  last  act  of 
the  sublime  drama  of  man's  redemption  from  sin.  The  last  secret 
of  the  mystery  of  Christ,  which  Peter  promulged  on  the  day  of 
Pentecost,  was,  "  Let  all  the  house  of  Israel  know,  that  God  has 
made  that  same  Jesus,  whom  you  crucified,  both  Lord  and 
Christ."  To  make  him  Lord  for  us,  was  to  invest  him  with 
universal  authoritg,  that  he  might  have  it  in  his  power  to  give 
eternal  life  to  all  his  people.  Jesus,  in  one  of  his  prayers,  in  an- 
ticipation of  his  investiture,  says,  "Thou  hast  given  him  power 
over  all  fesh  that  he  might  give  eternal  life  to  as  many  as  thou 
hast  given  him."  But  after  bis  resurrection  from  the  dead,  and 
ascension  into  heaven,  he  was  crowned  Lord  of  angels,  as  well 
as  Lord  of  men ;  and  therefore  he  said,  "all  authority,"  or  lord- 
ship, "  in  heaven  and  on  earth  is  given  to  me."  He  is  now  the 
Lord  of  nosTS :.  legions  of  angels,  the  armies  of  the  skies,  are 
given  to  him : — for  what?  That  he  might  be  able  to  do  all  for  us 
that  our  condition  needs.  It  wasyb»-  w^  he  became  a  Prophet,  _/i)r 
us  he  became  a  Priest,  for  us  he  has  been  made  Lord  of  hosts, 
King  of  the  universe,  Judge  and  avenger  of  all.  He  is  Lord  of 
life,  Lord  of  the  Spirit,  Lord  of  all. 

II.  We  need  sacrifice — and  therefore  we  need  a  priest.  We 
need  a  Leader,  a  Luminary,  a  Sun  of  Righteousness ;  and  we 
want  one  who  can  always  help  us  in  time  of  need,  when  we 
wrestle  not  with  flesh  and  blood,  but  with  the  rulers  of  the  dark- 
ness of  this  world  ;  with  wicked  spirits  living  in  the  air.  If  Jesua 
himself,  in  one  of  these  conflicts,  needed  an  angel  to  minister  to 
him,  we  need  it  more. 

III.  Three  things  are  done  for  us:  a  sin-oflfering  is  presented; 
a  lamp  of  life  is  put  into  our  hands ;  and  all  the  active  powers  and 


52  THE  CHRISTIAN   SYSTEM. 

energies  in  the  wide  universe  are  placed  at  the  command  of  our 
King  whenever  he  needs  them.  These  are  things  already  done. 
Hence,  the  Holy  Spirit,  and  all  the  angels  of  Heaven  are  now  at 
the  disposal  of  our  Saviour:  for  in  him  all  the  promises  of  God 
are  laid  up ;  all  the  treasures  of  wisdom  and  knowledge,  and  all 
the  fulness  of  the  Deity,  reside  fully  and  truly  in  him.  All  these 
things,  it  is  true,  might  be  comprehended  in  one  gift — the  gift  of 
Jesus  as  our  Mediator ;  our  Prophet,  Priest,  and  King.  Still  it  ia 
expedient  to  view  the  things  done  for  us,  severally  and  distinctly 
in  tlie  Chriittian  system. 

IV.  Other  things  are  promised  to  be  done  for  us:  but  these  are 
the  things  already  done  for  us,  and  before  we  shall  speak  of  the 
things  yet  to  be  done  for  us,  and  dune  in  us,  we  shall  summarily 
consider  the  things  to  be  done  by  us,  before  any  thing  more  can 
be  done  for  us,  or  done  in  us. 


CHAPTER  XIV. 

FAITH    IN    CHRIST. 

I.  The  things  done  for  us  will  truly  be  to  us  as  though  they 
were  not,  unless  they  are  belie ved^-  Hence  to  the  untutored  and 
unbelieving  barbarian  or  infidel,  the  universe  is  without  a  sin- 
offering,  a  Sun  of  Righteousness,  a  Lord,  Redeemer,  and  a  Holy 
Spirit.  Faith  is  necessary  only  as  a  means  of  attainment ;  as  a 
means  of  enjoyment.  It  is  not,  then,  an  arbitrary  enactment  or 
requisition,  but  a  gracious  mean  of  salvation. 

II.  Faith  in  Christ  is  the  effect  of  belief.  Belief  is  the  cause; 
and  trust,  confidence,  or  faith  in  Christ,  the  effect.  "The  faith" 
Bometimes  means  the  truth  to  be  believed.  Sometimes  it  meiins 
"the  belief  of  the  truth;"  but  here  we  speak  of  it  metonymically, 
putting  the  effect  for  the  cause — or  calling  the  effect  by  the  name 
of  the  cause.  To  believe  what  a  person  says,  and  to  trust  in  him 
are  not  always  identical.  True,  indeed,  they  often  are ;  for  if  a 
person  speaks  to  us  concerning  himself,  and  states  to  us  matters 
of  great  interest  to  ourselves,  requiring  confidence  in  him,  to  be- 
lieve what  he  says,  nnd  to  believe  or  trust  in  him,  are  in  effect, 
one  and  the  same  thing.  Suppose  a  physician  present  himself  to 
one  that  is  sick,  stating  his  ability  and  willingness  to  heal  him : 
to  believe  bim  is  to  trust  in  him,  and  tq  put  ourselves  under  his 


THE  CHRISTIAN   SYSTEM.  89 

guidance ;  provided,  only,  we  love  health  rather  than  sickness, 
au'i  life  rather  than  death. 

III.  While,  then,  faith  is  the  simple  belief  of  testimony,  or  of 
the  truth,  and  never  can  be  more  nor  lessihan  that;  asa prmciple 
of  action  it  has  respect  to  a  person  or  thing  interesting  to  us :  and 
J8  confidence  or  trust  in  that  person  or  thing.  Now  the  belief  of 
what  Christ  says  of  himself,  terminates  in  trust  or  confidence  in 
him ;  and  as  the  Christian  religion  is  a  personal  thing,  both  aa 
respects  subject  and  object,  that  faith  in  Christ  which  is  essential 
to  salvation  is  not  the  belief  of  any  doctrine,  testimony,  or  truth, 
abstractly,  but  belief  in  Christ ;  trust  or  confidence  in  him  as  a 
person,  not  a  thing.*  We  take  Paul's  definition  of  the  term  and 
of  the  thing,  as  perfectly  simple,  intelligible,  and  sufficient.  For 
the  term  faith,  he  substitutes  the  belief  of  the  truth.  '*  God  has 
from  the  beginning,  chosen  you  to  salvation,  through  the  sancti- 
cation  of  tlie  Spirit ;  through  the  belief  of  the  truth."t  And  of 
the  thing,  he  says,  "  Faith  is  the  confidence  of  things  hoped  for, 
the  conviction  of  things  not  seen."J  And  John  says,  it  is  "  re- 
ceiving testimony,"  for  "if  we  receive  the  testimony  of  man," 
as  a  principle  of  action,  or  put  trust  in  it,  "  the  testimony  of  God 
is  greater,"  and  of  course  will  produce  greater  confideuce.||  Any 
belief,  then,  that  does  not  terminate  in  our  personal  confidence  in 
Jesus  as  the  Christ,  and  to  induce  trustful  submission  to  him,  is 
not  faith  unfeigned ;  but  a  dead  faith,  and  cannot  save  the  soul. 


CHAPTER  XV. 

REPENTANCE. 


I.  Repentance  is  an  effect  of  faith :  for  who  that  believes  not 
that  God  exists,  can  have  "  repentance  towards  God"  ?  Repent- 
ance is  sorrow  for  sins  committed  ;  but  it  is  more.  It  is  a  resolu- 
tion to  forsake  them  ;  but  it  is  more.  It  is  actual  '•  ceasing  to  do 
evil,  and  learning  to  do  well."  This  is  "repentance  unto  life,"  or 
what  is  truly  called  reformation.  Such  is  the  force  of  the  ci)m- 
niand.  "Repent,  every  one  of  you."  It  is  not  merely.  Be  sorry  fur 
what  you  have  done  wrong ;  nor  is  it.  Resolve  to  do  better ;  nor 

•  See  the  Efisay  en  tlio  Foil  ndat  ion  of  Christian  Unlt.n,  on    he  terms,  fad.  texH 
tnony.  faith,  d-c..  uhcie  this  sul-jeol  is  ti-eated  ai  liu'Ke. 
t  2  Xhvas.  U.  3.  %  Uob.  xi.  1.  i  \  John  t.  0. 


54  THE   CHRISTIAN   SYSTEM. 

even  try  to  amend  your  ways :  but  it  is  actual  amendment  of  life 
from  the  views  and  the  motives  which  the  gospel  of  Christ  ex- 
hibits. Gospel  repentance  is  the  offspring  of  gospel  light  and 
gospel  motive,  and  therefore,  it  is  the  effect,  and  not  the  cause,  of 
belief  of  the  testimony  of  God. 

II.  True  repentance  is,  then,  always  consummated  in  actual 
reformation  of  life.  It  therefore  carries  in  its  very  essence,  the 
idea  of  restitution.  For  no  man  can  cordially  disallow  or  repro- 
bate his  sinful  course  of  life,  who  does  not  redress  the  wrongs  he 
has  done,  to  the  utmost  limit  of  his  power.  To  God  he  can  make 
no  restitution,  only  as  he  refunds  to  his  creatures,  whom  he  has 
injured.  If,  then,  any  one  is  convicted  in  his  own  mind,  that  he 
has  injured  the  person,  the  character,  or  the  property  of  his  neigh- 
bor, by  word  or  deed,  and  has  it  in  his  power,  by  word  or  deed, 
to  undo  the  evil  he  has  done,  or  to  restore  what  he  has  unjustly 
taken  aijray,  he  will  certainly  do  it,  if  his  repentance  be  accord- 
ing to  either  the  law  of  Moses  or  the  gospel  of  Christ.  Other- 
wise his  repentance  is  of  no  value:  for  God  cannot,  without 
trampling  on  his  own  law,  and  dishonoring  his  own  character, 
forgive  any  man  who  is  conscious  of  any  sin  he  has  done  to  any 
man,  unless  to  the  utmost  extent  of  his  power  he  make  good  the 
injury  he  has  done.  Thus  saith  the  Lord,  "If  a  soul  sin  and 
commit  a  trespass  against  the  Lord,  and  lie  unto  his  neighbor  in 
that  which  was  delivered  him  to  keep,  or  in  fellowship,  [i.  e. 
trading,)  or  in  any  thing  taken  away  by  violence,  or  has  deceived 
his  neighbor,  or  have  found  that  which  was  lost,  and  lieth  con- 
cerning it,  or  sweareth  falsely;  in  any  or  all  these  that  a  man  doeth, 
sinning  therein :  then  it  shall  be,  because  he  hath  sinned  and  is 
guilty,  that  he  shall  restore  that  which  he  took  violently  away,  or 
the  thing  which  he  has  deceitfully  gotten,  or  that  which  was  de- 
livered him  to  keep,  or  that  lost  thing  which  he  found,  or  all  that 
about  which  he  has  sworn  falsely,  he  shall  even  restore  in  in  the 
principal,  and  shall  add  a  fifth  part  more  thereto,  and  give  it  to 
him  to  whom  it  appertaineth,  in  the  day  of  his  trespass-offering, 
and  he  shall  bring  his  trespass-offering  to  the  Lord,  and  the  priest 
shall  make  atonement  for  him"  before  the  Lord,  and  it  shall  be 
forgiven  him."  Levit.  vi.  1-7.  Sin-offerings  without  repentance, 
and  repentance  without  sin-offerings,  are  equally  ineffectual  be- 
lore  God.  We  sin  against  God  always,  when  we  sin  against 
man  ;  and  therefore,  after  making  all  things  right  with  man,  we 
can  only,  through  sacrifice,  which  makes  the  matter  right  with 


THE   CHRISTIAN   SYSTEM.  55 

God,  obtain  forgiveness.  To  the  same  effect,  Jesus  speaks,  Matt. 
V.  23,  24,  "Be  reconciled  to  your  brother,"  first  make  the  matter 
right  with  him,  "  and  then  come  and  offer  your  gift."* 


CHAPTER  XVI. 

BAPTISM. 


I.  There  are  three  things  to  be  considered  in  baptism : — 1.  The 
action  commanded  to  be  done; — 2.  The  subject  specified  ; — 3.  The 
meaning  or  design  of  that  action.  Jesus  commanded  a  certain 
character  to  be  the  subject  of  a  certain  action,  for  a  certain  specific 
purpose  or  design.  The  questions,  then,  are,  What  that  action  ? 
What  that  subject?     What  that  design ? 

or   THE   ACTION. 

II.  The  action  is  indicated  by  a  word  as  definite,  clear,  and 
unequivocal,  as  any  word  in  any  language  ever  spoken  by  the 
many-tongued  sons  of  Adam.  Besides,  in  all  laws  and  institu- 
tions, and  more  especially  in  those  that  are  of  a  positive,  rather 
than  a  moral  nature,  all  words  having  both  a  literal  and  a  figura- 
tive meaning,  a  common  and  a  special  signification,  are  to  be  un- 
derstood in  their  literal  and  common,  and  not  in  their  figurative 
and  uncommon  import  and  acceptation.  So  have  decided  all  the 
judges  of  law  and  language,  from  time  immemorial. 

III.  That  definite  and  unambiguous  word,  as  almost  universally 
known  in  these  days  of  controversy,  is  baptism  a,  or  haptismos, 
anglicized,  not  translated,  baptism.  The  primary  means  by  which 
the  meaning  of  this  word  is  ascertained  are  the  following: — 1. 
The  ancient  lexicons  and  dictionaries ; — 2.  The  ancient  and  mo 
dern  translations  of  the  New  Testament ; — 3.  The  ancient  customs 
of  the  jhurch  ; — 4.  The  place  and  circumstances  of  baptizing,  as 
mentioned  in  the  New  Testament; — and  5.  The  allusions  to  this 
ordinance  and  the  expositions  of  it  in  the  apostolic  epistles.  To 
each  of  these  we  shall  do  little  more  than  simply  advert  on  the 
pi^esent  occasion. 

1.  The  ancient  lexicons  with  one  consent,  give  immersion  as 
the  natural,  common,  and  primary  sense  of  this  word.     There  is 

•  Bee  my  Essays  on  Rcgtncration,  on  the  words  repentance  and  reparation. 


59  THE  CHRISTIAN    SYSTEM. 

not  known  to  us  a  single  exception.  Nor  is  there  a  received  lex» 
con,  ancipnt  or  modern,  that  does  ever  translate  this  word  by  th« 
terms  sprinkling,  or  pouring.  And  as  there  are  but  three  acliont 
allowed  to  be  Christian  baptism  ;  and  as  the  original  words,  both 
verbs  and  nouns,  are  translated  immeme  and  immersion,  in  all  lexi- 
cons, and  never,  sprinkle  or  pour;  follows  it  not,  then,  that  neither 
sprinkling  nor  pouring  is  Christian  baptism  ?  The  question  is  not 
■whether  these  vrords  are  ever,  like  other  words,  used  figuratively: 
wnether  they  may  not  metonymically  mean,  wetting  or  washing: 
for  these  may  be  the  effects  of  either  sprinkling,  pouring,  or  dip- 
ping. The  question  is  not,  whether  these  words  may  be  so  used: 
but  the  question  is,  whether  the  action  commanded  in  haptizo,  be 
sprinkling,  pouring,  or  immersing  a  person.  All  authorized  Greek 
dictionaries,  ancient  and  modern,  with  one  consent,  affirm  that 
action  to  be  immersion  ;  and  not  sprinkling  or  pouring. 

2.  All  Latin,  English,  German  and  French  versions  which  we 
have  seen,  and  we  believe  on  the  testimony  of  others,  all  that  we 
have  not  seen,  sometimes  translate  thestf  words,  their  derivatives, 
or  compounds,  by  words  equivalent  to  immersion:  but  on  no  occa- 
sion ever  translate  them  by  sprinkling,  or  pouring,  or  any  word 
equivalent  to  these  terms.  This  is  an  evidence  of  great  moment: 
for  if  these  versions  have  nineteen  times  in  twenty  been  made  by 
those  who  practise  sprinkling  or  pouring  in  the  name  of  the  Lord  ; 
and  if  these  words  occur  about  one  hundred  and  twenty  times  in 
the  New  Testament,  is  it  not  very  singular  that  never  once  have 
such  translators  rendered  the  words  by  sprinkling,  or  pouring?  a 
decisive  proof  in  our  judgment  that  it  could  not  be  so  transl:it<'d. 
Indeed,  a  mere  English  scholar,  who  has  only  heard  that  baptism 
is  a  Greek  word,  may  indubitably  ascertain  that  it  means  neither 
sprinkling  nor  pouring,  by  substituting  the  definition  for  the  term, 
and  trying  its  sense  in  all  places  where  the  ordinance  is  spoken 
of.  This  is  an  infallible  canon  of  interpretation.  The  proper  de- 
Jinition  of  a  term,  substituted  for  it  will  always  make  as  good  sense 
as  the  term  itself.  Now,  if  an  English  reader  will  try  sprinkling 
or  pouring  in  those  places  where  he  finds  the  word  baptism,  he 
will  soon  discover  that  neither  of  these  words  can  possibly  repre- 
sent it,  if  the  above  canon  be  true.  For  instance,  we  are  tdd, 
that  all  Judea  and  Jerusalem  went  out  to  John  and  were  baptized 
of  him  in  the  Jordan.  Sprinkled  thom  in  the  Jordan !  poured 
them  in  the  Jordan  !  immersed  them  in  the  Jordan.  Can  any  one 
doubt  which  of  these  truly  represents  the  original  in  such  pjis- 
sages?  I  may  sprinkle  or  puur  water  upon  a  person ;  but  to  sprinkle 


THE  CHRISTIAN    SYSTEM.  W 

or  pour  them  into  water  is  impossible.     It  is  not  said  lie  baptized 
water  upon  them,  but  he  baptized  them  in  water,  in  the  river. 

3.  The  ancient  church,  it  is  admitted  on  all  hands,  practised 
immersion.  It  did  so,  Koman,  Greek  and  English  historians 
being  worthy  of  any  credit. 

4.  The  places  where  baptism  was  anciently  administered,  being 
rivers,  pools,  baths,  and  places  of  much  water,  show  that  it  waa 
not  sprinkling  or  pouring.  They  went  down  into  the  water,  and 
came  up  out  of  it,  &c.  And  John  baptized  where  there  were 
many  waters  or  much  water.  And  even  Paul  and  Silas  went  out 
of  the  Philippian  jail  to  baptize  the  jailor  at  night,  rather  than 
send  for  a  cup  of  water  ! 

5.  It  is  also  alluded  to  and  explained  under  the  figure  of  a 
burial  and  resurrection,  as  relating  to  the  death,  burial,  and  resur- 
rection of  Jesus,  &c.    Rom.  vi.  and  Col.  ii. 

From  these  topics  many  clear  and  conclusive  arguments  may 
be  drawn,  on  which  it  is  not  now  our  business  to  dwell.  If,  in- 
deed, any  one  of  these  five  '.opitis  be  correct,  the  action  that 
Christ  commands  is  forevei  decided.  IIow  much  more,  when 
they  all  concur  in  asserting  the  same  interpretation !  There  is, 
then,  but  one  baptism,  and  not  two,  under  the  Christian  adminis- 
tration. 

THE  SUBJECT  OF  BAPTISM. 

IV.  Characters,  not  persons,  as  such,  are  the  subjects  of  baptism. 
Penitent  believers — not  infants  nor  adults,  not  males  nor  females, 
not  Jews  nor  Greeks  ;  but  professors  of  repentance  towards  God, 
and  faith  in  Christ — are  the  proper  subjects  of  this  ordinance.  "To 
as  many  as  received  him,  to  them  he  granted  privilege  of  becom- 
ing the  sons  of  God,  to  them  that  believed  on  his  name,  which 
were  born  not  of  flesh,  nor  of  blood,  nor  of  the  will  of  man,  but 
of  God."  "  He  that  believeth,  and  is  baptized — not  he  that  is 
baptized  and  believeth,  shall  be  saved."  *'  Many  of  the  Corinth- 
ians hearing,  believed  and  were  baptized,"  not  many  of  the  Co- 
rinthians were  baptized  and  then  believed,  and  finally  heard  the 
Gospel!  "  for  without  faith  it  is  impossible  to  please  God,"  &c. 

THE  MEANING  OF  BAPTISM. 

V.  "  In  those  days  came  John  the  Baptist,  preaching  in  the 
wilderness  of  Judea,  the  baptism  of  repentance,  for  the  remission 
3f  sins."     "  And  Jesus  said  that  repentance  and  remission  of  siua 


58  THE  CHRISTIAN   SYSTEM. 

should  be  preached  in  hia  name  among  all  nations,  beginning  at 
Jerusalem."  Therefore,  Peter  said  to  the  penitent  Pentecostians, 
"  llepent,  and  be  baptized  every  one  of  you,  in  the  name  of  the 
Lord  Jesus,  for  the  remission  of  sins."  Again,  "  As  many  of 
you  as  have  been  baptized  or  imm'^rsed  into  Christ,  have  put  on 
Christ,  have  been  immersed  into  his  death ;"  "  have  risen  with 
him." 

VI.  Baptism  is,  then,  designed  to  introduce  the  subjects  of  it 
into  the  participation  of  the  blessings  of  the  death  and  resurrec- 
tion of  Christ;  who  "  died  for  our  sins,"  and  "rose  again  for  our 
justification."  But  it  has  no  abstract  eflBcacy.  Without  previous 
faith  in  tlie  blood  of  Christ,  and  deep  and  unfeigned  repentance 
beiore  God,  neither  immersion  in  water,  nor  any  other  action,  can 
secure  to  us  the  blessings  of  ()eace  and  pardon.  It  can  merit 
nothing.  Siill  to  the  believing  penitent  it  is  the  means  of  receiv- 
•ing  a  formal,  distinct,  and  specific  absolution,  or  release  from 
guilt.  Therefore,  none  but  those  who  have  first  believed  thff 
testimony  of  God  and  have  repented  of  their  sins,  and  that  have 
been  intelligently  immersed  into  his  death,  have  the  full  and  ex- 
plicit testimony  of  God,  assuring  them  of  pardon.  To  such  only 
as  are  truly  penitent,  dare  we  say,  "  Arise  and  be  baptized,  and 
wash  away  your  sins,  calling  upon  the  name  of  the  Lord,"  and  to 
such  only  can  we  say  with  assurance,  "You  are  washed,  you  are 
justified,  you  are  sanctified  in  the  name  of  the  Lord  Jesus,  and  by 
the  Spirit  of  God."  But  let  the  reader  examine  with  care  our 
special  essay  on  the  Bemission  of  Sins,  in  which  this  much-de- 
bated subject  is  discussed  at  considerable  length. 


CHAPTER  XVII. 

THE   CHRISTIAN    CONFESSION    OF   FAITH. 

I.  The  only  apostolic  and  divine  confession  of  faith  which  God, 
the  Father  of  all,  has  laid  for  the  church — and  that  on  which  Je- 
sus himself  said  he  would  build  it,  is  the  sublime  and  supreme 
proposition:  Tuat  Jksus  of  Nazareth  is  the  Messiah,  tub 
Son  of  the  living  God.  This  is  the  peculiarity  of  the  Christian 
system  :  its  specific  attribute.  The  antediluvian  Abol,  Enoch,  &o. 
believed  that  a  son  of  Eve  would,  bruise  Satan's  head.  -  Abraham, 


THE  CHRISTIAN   SYSTEM.  59 

Isaac,  and  Jacob  believed  that  a  peculiar  son  of  theirs  would  bo 
tlie  child  of  blessings,  the  Son  of  promise  to  the  human  race. 
Indeed,  Jesse,  David,  and  all  the  prophets,  looked  for  one  from 
tlie  sceptred  tribe,  who  woulc^  be  king  of  all  the  earth,  and  a 
benefactor  of  humanity.  John  the  Baptist  in  his  day  preached 
and  believed  that  the  Messenger  of  the  covenant  of  eternal  peace 
was  immediately  to  appear.  But  the  disciples  of  Jesus,  the  son 
of  Mary,  believed  and  confessed  that  he  was  the  identical  person. 
*'  We  have  found  him  of  whom  Moses  in  the  law,  and  all  the  pro- 
phets did  write:  Jesus  of  Nazareth,  the  Son  of  David,  the  King 
of  Israel."  "  Rabbi,"  said  Nathanael,  '*  thou  art  the  Son  of  God,- 
thou  art  the  King  of  Israel."  But  yet  it  remained  for  Peter  to 
speak  fully  and  expressly,  the  very  proposition  which  contains  the 
iphole  matter.  "  We  believe  and  are  sure  that  thou  art  the  Mes- 
siah, the  Son  of  the  living  God."  "  On  this  rock,"  responded 
^^e,  with  a  blessing  upon  Peter's  name  and  head  ;  "  on  this  rock 
I  will  build  my  church,  and  the  gates  of  Hades  shall  not  prevail 
i;;:iiust  it."  Of  this  foundation,  Paul  has  said,  "Other  foundation 
ian  no  man  lay  than  that  which  is  already  laid,  which  is  Jesus 
Jhrist."  God  himself  laid  this  corner,  this  tried  and  precious 
itone,  as  the  foundation  of  the  temple  of  grace ;  and  therefore 
jvith  his  own  lips  pronounced  him  his  beloved  Son  ;  and  sealed 
lim  by  the  visible  descent  and  impress  of  his  Spirit,  as  his  Mes- 
liah,  the  Messenger  of  life  and  peace  to  a  condemned  and  rebel- 
uous  world. 

II.  This  confession  of  faith  has  in  it  two  distinct  ideas — the 
)ne  concerning  the  person,  the  other  concerning  the  office,  of  the 
Son  of  Man.  The  one  asserts  his  divine  relations,  the  other  his 
official  rank  and  glory.  No  one  can  intelligently  believe  this 
proposition,  and  not  turn  to  God  with  all  his  heart:  for  there  is  in 
it  a  thousand  thoughts  and  motives  to  bind  the  soul  to  God,  and 
melt  it  into  the  most  affectionate  devotion.  There  is  also  in  it 
the  strongest  bond  to  secure  the  affections  of  all  Christians  to  one 
another.  There  is  no  othej"  confession  of  faith  on  which  the 
church  can  be  built,  on  which  it  can  possibly  stand  one  and  un- 
divided, but  on  this  one.  With  the  heart  man  believes  this  pro- 
position in  order  to  justification  ;  and  with  his  mouth  he  maketh 
this  confession  of  it  in  order  to  his  salvation.  So  Paul  explains 
it,  Rom.  X.:  and  thus  we  have  one  Lord,  one  faith,  and  one  bap- 
tism, among  the  immutable  reasons  why  Christians  should  main- 
tain unity  of  spirit  in  the  bonds  of  peace.* 

*  Soc  the  Esrav  on  the  Foundation  of  Christian  UnioD  and  Commantoa. 


60  THE  CHRISTIAN   SYST£M. 

CHAPTER  XVIIL 

CONVERSION,   REGENERATION. 

I.  The  change  which  is  consummated  by  immersion  is  some* 
times  called  in  sacred  style,  "being  quickened,"  or  "made  alive,'' 
"paftsin;/  from  death  to  life,"  "being  born  again,"  "having  risen 
with  Christ,"  "turning  to  the  Lord,"  "  being  enlightened,"  "convei-- 
sion,"  ** reconciliation,"  "repentance  unto  life."  These,  like  the 
words  propitiation,  atonement,  reconciliation,  expiation,  redemp- 
tion, expressive  of  the  various  aspects  which  the  death  of  Christ 
sustains,  are  expressive  of  the  different  relations  in  which  this 
great  change,  sometimes  called  a  "new  creation,"  may  be  con- 
templated. The  entire  change  effected  in  man  by  the  Christia 
system,  consists  in  four  things: — a  change  of  views;  a  change 
affections;  a  change  of  state ;  and  a  change  of  life.  Now,  in  re^ 
spect  of  each  of  these  separately  or  in  combination,  it  is  called 
by  different  names.  As  a  change  of  views,  it  is  called  "being 
enlightened;"  "Once  you  were  darkness,  now  are  you  light  in 
the  Lord;  walk  as  children  of  the  light;"  "After  that  you  were 
enlightened,"  &c.  As  a  change  of  the  affections,  it  is  called  "  be- 
ing reconciled  ;"  thus,  "  for  if  when  we  were  enemies  we  were  re- 
conciled to  God  by  the  death  of  his  Stm,  much  more  being  recon- 
ciled we  shall  be  saved  through  his  life."  As  a  change  of  state, 
it  is  called  a  "being  quickened;"  "passing  from  death  to  life," 
"  being  born  again,"  "  having  risen  with  Christ;"  "And  you  hath 
he  quickened  who  were  dead  in  trespasses  and  sins;"  "By  this  wo 
know  we  have  passed  from  death  to  life,  because  we  love  the 
brethren;"  "Being  born  again,  not  of  corruptible,  but  of  incor- 
ruptible seed,  by  the  word  of  God,  which  liveth  and  abideth  for- 
«ver."  "If  you  be,"  or  "  since  you  are  risen  with  Christ,  set  your 
affections  on  things  above,  not  on  t)iing8  on  the  earth."  As  a 
change  oi  life  it  is  called  "  repentance  unto  life,"  "  turning  to  the 
Lord,"  "conversion;"  "Then  God  has  granted  to  the  Gentiles  re- 
pentance to  life."  "And  all  that  dwelt  in  Lydda  aud  S.iron  saw 
Eneas  and  turned  to  tlie  Lord."  "  Except  you  be  converted,  and 
become  as  children,  you  shall  not  enter  into  the  kingdom  of 
heaven."  "When  thou  art  converted,  strengthen  thy  brethren." 
"  He  that  converts  a  sinner  from  the  error  of  his  way  shall  save  a 
soul  from  death  and  hide  a  multitude  of  sias." 


THE   CHRISTIAN    SYSTEM.  61 

II.  Great  confusion  has  been  introduced  into  the  Christian 
coniniunity  by  a  confounding  of  these  terms,  making  only  one  of 
them  to  mean  all  the  others.  Witness  the  controversy  about 
regeneration ;  as  if  that  word  were  used  in  sacred  Scripture  in 
reference  to  the  entire  change  effected  by  the  Christian  system  ; 
whereas,  in  strict  propriety,  it  is  never  used  by  itself  in  the  Bible 
to  represent  any  part  of  this  change,  much  less  the  whole  of  it. 
We  have  the  phrase  "washing  of  regeneration"  once,  in  contra- 
distinction from  the  "renewal  of  the  Holy  Spirit,"  (Titus  iii.  5,) 
but  never,  by  itself,  as  indicative  of  this  fourfold  ciiange.  But 
suppose  it  should  be  conceded  that  the  term  regeneration  might 
be  just  equivalent  to  "being  boi-n  again,"  it  could  even  then  only 
represent  so  much  of  this  change  as  respects  mere  state :  for  the 
figure  of  a  new  birth  applies  merely  to  admission  into  a  family 
or  nation,  and  not  to  the  process  of  quickening  or  making  alive 
of  the  person  so  admitted.     It  can,  then,  in  strict  propriety,  only 

"apply  to  the  fourth  part  of  that  change  which  the  gospel  of  salva- 
tion proposes  and  effects.  Being  born  again  is,  or  may  be,  the 
effect  of  a  change  of  views,  of  a  change  of  affections,  or  it  may 
be  the  cause  of  a  change  of  life ;  but  certain  it  is,  it  is  not  iden- 
tical with  any  of  them,  and  never  can  represent  them  all. 

III.  But  may  it  not  include  them  all  ?  It  is  impossible :  for 
however  we  might  extend  the  figure  and  suppose  it  to  include  its 
causes,  it  cannot*  also  include  its  effects.  If  it  should  include  a 
change  of  views,  and  a  change  of  affections,  and  a  change  of 
state,  it  cannot  include  a  change  of  life  or  of  character.  We 
ought,  then,  to  use  this  word  in  its  strict  and  scriptural  accept- 
ance, if  we  would  escape  the  great  confusion  now  resting  upon 
this  subject.  The  sophistry  or  delusion  of  this  confusion  is,  that 
making  regeneration  equivalent  to  the  entire  change,  instead  of  to 
the  one-fourth  part  of  it,  the  community  will  be  always  imposed 
on  and  misled  by  seeking  to  find  the  attributes  of  conversion  in 
the  new  birth,  or  of  the  new  birth  in  conversion ;  and  so  of  all  the 
others.  Being  born  again  is  not  conversion,  nor  a  change  of  views, 
nor  a  change  of  affections,  but  a  change  of  state.  True,  indeed, 
that  of  the  person  who  is  born  again  we  may  suppose  a  change 
of  views,  a  change  of  heart,  and  we  may  infer  a  change  of  cha- 
racter, and  may  therefore  say  he  is  enlightened,  renewed  in  heart, 
converted  as  well  as  born  again  ;  but  this  license  respecting  the 
person,  the  subject  of  the  change,  is  not  allowed  in  talking  of  the 
change  itself.     A  Christian  is.  indeed,  one  whose  views  are  en- 


ttt  THE  CHRISTIAN   SYSTEM. 

lightened,  whose  heart  is  renewed,  whose  relations  to  God  and 
the  moral  universe  are  changed,  and  whose  manner  of  life  is  ac- 
cording to  righteousness  and  true  holiness. 


CHAPTER  XIX. 

CHRISTIANS   ARE    PERSONS    PARDONED,    JUSTIFIED, 
SANCTIFIED,    ADOPTED,    SAVED. 

I.  While  adjusting  the  most- important  terms  and  phrases  in 
the  Christian  system,  in  order  to  a  more  perspicuous  and  com- 
prehensive intelligence  of  it,  it  is  expedient  that  we  should  also 
advert  to  other  predicates  of  the  genuine  Christian.  The  five 
terms  at  the  head  of  this  chapter  are  all  indicative  of  his  state  ; 
and  do  not  include  any  attributes  of  his  character. 

II.  These  predicates  are  but  so  many  counterpart  aspects  of  a 
new  state  in  reference  to  an  old  one ;  or  they  represent  the  gospel 
as  affecting  the  position  of  man  in  the  universe  in  all  those  points 
in  which  sin  affected  him.  Was  he  guilty,  condemned,  unholy, 
alien,  and  lost,  in  Adam  the  first?  When  in  Adam  the  second, 
he  is  just  in  an  opposite  state ; — he  is  pardoned  wherein  he  waa 
guilty — ;justified  wherein  he  was  condemned — sanctified  wherein 
he  was  unholy — adopted  wherein  he  was  alien — and  saved  where- 
in he  was  lost.  Sin,  then,  condemns,  pollutes,  alienates,  and  de- 
stroys its  subjects.  Grace  justifies,  sanctifies,  adopts,  and  saves 
its  subjects  in  reference  to  these  points.  Pardon  has  respect  to 
guilt ;  justification,  to  condemnation  ;  sanctification,  to  pollution  ; 
adopticm,  to  alienation  ;  and  salvation,  to  destruction.  Those  out 
of  Christ  are,  then,  in  their  sins,  condemned,  unholy,  alien,  and 
lost;  while  those  in  Christ  are  pardoned,  justified,  sanctified, 
•iilopted  into  the  family  of  God,  and  saved. 

III.  In  former  dispensations,  and  in  the  present,  two  things  are 
mmutable  as  respects  the  prej.aration  for  a  change  of  state,  while 

the  act  by  which  that  change  is  formerly  consummated  is  not 
necessarily  immutable.  Thus,  in  reference  to  actual  transgres- 
sion, faith  and  repentance,  in  all  dispensations  of  religion,  were 
necessary  to  forgiveness,  justification,  sanctification,  adoption, 
salvation.  In  one  word,  God  cannot  forgive  an  impenitent  and 
unbelieving  transgressor.  But  whether  this  or  that  act  shall 
consummate  a  change  of  state,  as  respects  man's  relations  to  the 


THE   CnUISTIAN    SYSTEM.  63 

moral  universe — whether  that  act  shall  be  circumcision,  animal 
sacrifice,  baptism,  confession,  prayer,  &c.,  is  not  from  any  neces- 
sity, either  in  the  divine  or  human  nature,  immutable.  It  has 
been  changed ;  but  faith  in  God's  appointments,  and  repentance 
for  past  transgressions,  are  now,  always  were,  and  evermore 
shall  be,  necessary  to  forgiveness. 

IV.  The  philosophy  or  reason  of  this  is,  that  faith  and  repent- 
ance change  the  state  of  man's  heart  to  God ;  and  if  there  was  no 
universe  beyond  God  and.  the  sinner,  all  further  acts  respecting 
it  would  be  uncalled-for.  But  as  respects  the  condition  of  sinners 
in  the  universe,  and  their  views,  affections,  relations,  and  manner 
of  life,  more  than  faith  and  repentance,  or  a  change  of  views  and 
feelings,  is  necessary  to  actual,  and  sensibte,  and  formal  pardon, 
justification,  sanctification,  adoption,  and  the  salvation  of  the  soul 
from  sin.  Hence  came  the  ordinances  of  baptism,  confession, 
prayer,  fasting,  and  intercession. 

V.  It  is  wise  and  kind  on  the  part  of  Heaven  to  ordain  such 
acts  or  to  institute  such  ordinances  as  will  assure  ourselves  and 
others  of  our  new  relations ;  and  to  suspend  our  enjoyment  of  the 
favor  and  love  of  God,  not  merely  upon  fa^th  and  penitence,  or 
any  other  mental  operation,  but  upon  certain  clear  overt  acts, 
such  as  baptism,  confession,  prayer,  &c.,  which  affect  ourselves 
and  others  much  more  than  they  possibly  can  affect  God  himself, 
being  the  fruit  of  our  faith,  or  perhaps,  rather,  only  the  perfect- 
ing of  our  faith  in  the  promises  of  God. 


CHAPTER  XX. 

THE   GIFT   OP   THE   HOLY   SPIRIT. 

I.  Having  spoken  of  three  things  which  God  has  done  for  uS; 
and  of  three  things  which  we  must  do  for  ourselves,  we  are  now 
come  to  the  proper  place  to  consider  other  aids  which  our  hea- 
venly Father  tenders  to  us,  just  at  this  point.  "lie  has  provided 
a  Lamb  for  a  sin-offering,"  and  "  Jesus  has  full  atonement  made  " 
He  has  also  given  to  us  "  the  light  of  life" — the  words  of  Jesus 
faithfully  written  out ;  and  he  has  invested  him  as  the  Son  of  Man, 
with  all  authority,  celestial  and  terrestrial,  that  he  may  lead  many 
sons  to  glory,  and  give  eternal  life  to  all  that  are  given  him. 

II.  We  also  have  believed  all  this,  repented  of  our  sins,  and 


64  THK  CHRISTIAN   SYSTEM. 

4 

been  immersed  into  Christ.  We  have  assumed  him  as  onr  Leader, 
our  Prophet,  Priest,  and  King ;  and  put  ourselves  under  hie 
guidance.  Having  disowned  the  great  apostate  and  his  ranks, 
and  enlisted  under  the  Messiah,  and  taken  sides  with  the  Lt)rd'8 
Anointed,  he  now  proposes  to  put  his  Holy  Spirit  within  us,  to 
furnish  us  for  the  good  fight  of  faith,  and  to  anoint  us  as  the  sons 
and  heirs  of  God. 

III.  Some  will  ask,  Has  not  this  gift  been  conferred  on  us  to 
make  us  Christians?  True,  indeed,  no  man  can  say  that  Jesus 
is  Lord  but  l»y  the  Holy  Spirit.  As  observed  in  its  proper  place, 
the  Spirit  of  God  is  the  perfecter  and  finisher  of  all  divine  works. 
"The  Spirit  of  God  moved  upon  the  waters;"  "The  hand  of  the 
Lord  has  made  me,  tffe  Spirit  of  the  Almighty  has  given  me  life;" 
"By  his  Spirit  he  has  garnished  the  heavens,  his  hand  has  formed 
the  crooked  serpent," — the  milky  way ;  "  The  Spirit  descended 
upon  him;"  "God  himself  bore  the  Apostle  witness,  by  divers 
miracles  and  gifts  of  the  Holy  Spirit  according  to  his  will;" 
"Holy  men  of  old  spake  as  they  were  moved  by  the  Holy  Spirit;" 
"When  the  Spirit  of  truth,  the  Advocate,  is  come,  he  will  convict 
the  world  of  sin,  because  they  believe  not  on  me,  and  of  justifica- 
tion, because  I  go  to  my  Father;"  "God  was  manifest  in  the  flesh 
and  justified  by  the  Spirit." 

IV.  The  Spirit  of  God  inspired  all  the  spiritual  ideas  in  the 
New  Testament,  and  confirmed  them  by  miracles;  and  he  is  ever 
present  with  the  wurd  that  he  inspired.  He  descended  from  hea- 
ven on  the  day  of  Pentecost,  and  has  not  formally  ascended  since. 
In  the  sense  in  which  he  descended  he  certainly  has  not  ascended; 
for  he  is  to  animate  and  inspire  with  new  life  the  church  or  tem- 
ple of  the  Lord.  "Know  you  not,"  you  Christians,  "that  your 
bodies  are  temples  of  the  living  God?"  "The  temple  of  God  is 
holy,  which  temple  you  are;"  "If  the  Spirit  of  iiim  that  raised 
up  Jesus  from  the  dead  dwell  in  you,  God  shall  quicken  your 
mortal  bodies  by  his  Spirit  that  dwdleih  in  you,"  &c. 

V.  Now  we  cannot  separate  the  Spirit  and  word  of  God,  and 
ascribe  so  much  power  to  the  one  and  so  much  to  the  other ;  for 
80  did  not  the  Apostles.  Whatever  the  word  does,  the  Spirit  does; 
and  whatever  the  Spirit  does  in  the  work  of  converting  men,  tlie 
word  does.  We  neither  believe  nor  teach  abstract  Spirit  nor  ab- 
stract word,  but  word  and  Spirit,  Spirit  and  word. 

VI.  But  the  Spirit  is  not  promisal  to  any  persons  otU  of  Christ. 
It  is  promised  only  to  them  that  believe  in  and  obey  him.    Those 


THE   CHRISTIAN   SYSTEM.  65 

it  actually  and  powerfully  assists  in  the  mighty  struggle  for  eter- 
nal life.  Some,  indeed,  ask,  "  Do  Christians  need  more  aid  to  gain 
eternal  life  than  sinners  do  to  become  Christians?  Is  not  the 
work  of  conversion  a  more  difficult  work  than  the  work  of  sanc- 
tification?"  Hence,  they  contend  more  for  the  work  of  the  Spirit 
in  conversion,  than  for  the  work  of  the  Spirit  in  sanptification. 
This,  indeed,  is  a  mistaken  view  of  the  matter,  if  we  reason 
either  from  analogy  or  from  divine  testimony.  Is  it  not  more  easy 
to  plant  than  to  cultivate  the  corn,  the  vine,  the  olive  ?  Is  it  not 
more  easy  to  enlist  in  the  army,  than  to  be  a  good  soldier,  and 
fight  the  battles  of  the  Lord ;  to  start  in  the  race,  than  to  reach 
the  goal ;  to  enter  the  ship,  than  cross  the  ocean  ;  to  be  naturalized, 
than  to  become  a  good  citizen  ;  to  enter  into  the  matrimonial  com- 
pact, than  to  be  an  exemplary  husband ;  to  enter  into  life,  than  to 
retain  and  sustain  it  for  threescore  years  and  ten  ?  And  while 
the  commands,  "  believe,"  "  repent,"  and  "  be  baptized,"  are  never 
accompanied  with  any  intimation  of  peculiar  difficulty;  the  com- 
mands to  the  use  of  the  means  of  spiritual  health  and  life ;  to 
form  the  Christian  character;  to  attain  to  the  resurrection  of  the 
just ;  to  lay  hold  on  eternal  life ;  to  make  our  calling  and  election 
sure,  &c.,  are  accompanied  with  such  exhortations,  admonitions, 
cautions,  as  to  make  it  a  difficult  and  critical  affair,  requiring  all 
the  aids  of  the  Spirit  of  our  God,  to  all  the  means  of  grace  and 
untiring  assiduity  and  perseverance  on  our  part ;  for  it  seems,  "the 
called,"  who  enter  the  stadium  are  many,  while  "the  chosen" 
and  approved  "are  few;"  and  many,  says  Jesus,  "shall  seek  to 
enter  into  the  heavenly  city,  and  shall  not  be  able  ;"  "  Let  us  labor, 
therefore,  to  enter  into  that  rest,  lest  any  man  fall  after  the  same 
example  of  unbelief." 

VII.  Sanctification,  in  one  point  of  view,  is  unquestionably  a 
progressive  work.  To  sanctify  is  to  set  apart ;  this  may  be  dono 
in  a  moment,  and  so  far  as  mere  state  or  relation  is  concerned,  it  is 
as  instantaneous  as  baptism.  But  there  is  the  formation  of  a  holy 
character:  for  there  is  a  holy  character  as  well  as  a  holy  state. 
The  formation  of  such  a  character  is  the  work  of  means  ;  "  Holy 
Father,"  said  Jesus,  "sanctify  them  [my  disciples]  through  the 
truth,  thy  word  is  the  truth ;"  "  And  the  very  God  of  peace  sanc- 
tify you  wholly,"  says  Paul  to  the  Thessalonians,  "  and  I  pray 
God  your  whole  spirit  and  soul  and  body  be  preserved  blameless 
to  the  coming  of  our  Lord  Jesus  Christ."  Christians,  then,  are 
to  "  follow  peace  with  all  men,  and  sancti&cation,  without  which 

6« 


66  THE   CUKISTIAN    SYSTEM. 

no  one  shall  see  the  I<ord."  Therefore,  it  is  the  duty  and  the 
work  of  (Jhristians,  "  to  perfect  huliiiess  in  the  fear  of  the 
Lord." 

VIII.  This  requires  aid.  Hence,  assistance  is  to  be  prayed  for  ,• 
and  it  is  promised.  Now  as  the  Spiritof  God,  under  the  adminis- 
tration of  Christ,  is  the  author  of  all  holiness  in  us — he  is  called 
the  "  Holy  Spirit,"  "  the  Spirit  of  holiness."  Hence,  while  we 
have  the  phrase  "  Holy  Ghost"  or  Spirit,  ninety-four  times  in  the 
Christian  Scripttires,  it  is  found  only  three  times  in  all  the  Jew- 
ish writings.  The  Holy  Spirit  is,  then,  the  author  of  all  our 
holiness ;  and  in  the  struggle  after  victory  over  sin  and  tempta- 
tion, "it  helps  our  infirmities,"  and  comforts  us  by  seasonably 
bringing  to  our  remembrance  the  promises  of  Christ,  and 
"strengthens  us  with  all  might,  in  the  new  or  inner  man."  And 
thus  "God  works  in  us  to  will  and  to  do  of  his  own  benevolence," 
"while  we  are  working  out  our  own  salvation  with  fear  and 
trembling."  Christians  are,  therefore,  clearly  and  unequivocally 
temples  of  the  Holy  Spirit;  and  they  are  quickened,  animated, 
encouraged,  and  sanctified  by  the  power  and  influence  of  the 
Spirit  of  God,  working  in  them  through  the  truth. 

IX.  God  "gives  his  Holy  Spirit  to  them  who  ask  him,"  ac- 
cording to  his  revealed  will;  and  without  this  gift  no  one  could 
be  saved  or  ultimately  triumph  over  all  opposition.  He  knows 
but  little  of  the  deceitfuiness  of  sin,  or  of  the  combating  of 
temptation,  who  thinks  himself  competent  to  wrestle  against  the 
allied  forces  of  the  world,  the  fiesh,  and  the  devil.  Hence,  the 
necessity  of  "supplications,  deprecations,  intercessions  and 
thanksgivings,"  of  praying  always  with  ail  prayer  and  supplica- 
tion in  the  H0I3'  Spirit,  and  watching  thereunto  with  all  perseve- 
rance, and  of  making  supplication  for  all  saints,  our  fellow-soldiers 
in  this  good  warfare. 

X.  To  those,  then,  who  believe,  repent,  and  obey  the  gospel, 
he  actually  communicates  of  his  Good  Spirit.  The  fruits  of  that 
spirit  in  them  are  "love,  joy,  peace,  long-sufiFering,  gentleness, 
goodness,  fidelity,  meekness,  temperance."  The  attributes  of 
character  which  distinguish  the  new  man  are  each  of  them  com- 
munications of  the  Holy  Spirit,  and  thus  are  we  the  sons  of  God 
in  fact,  as  well  as  in  title,  under  the  dispensation  of  the  Holy 
Spirit. 

XI.  We  have,  then,  every  thing  done  for  us,  after  our  conver- 
sion, which  we  need  in  order  to  that  "holiness  without  which  no 
one  shall  seo  the  Lord."     Thus  God  has  provided  for  us  a  sin- 


THE   CHRISTIAN   SYSTEM.  5? 

^ffer^ng ;  a  prophet  to  expound  it ;  a  pr-iest  to  present  it ;  a  king^ 
with  universal  dominion,  to  govern  and  protect  all  that  by  it  are 
reconciled  to  God.  And  when  through  faith,  repentance,  and 
biptism,  we  have  assumed  him  as  our  rightful  Sovereign,  by  his 
Holy  Spirit,  in  answer  to  our  prayers,  he  works  in  us,  and  by 
us,  and  for  us,  all  that  is  needful  to  our  present,  spiritual,  and 
eternal  salvation. 


CHAPTER  XXI. 

THE  CHRISTIAN   HOPE. 


I.  "Belotkd,  now  are  we  the  sons  of  God ;  and  it  does  not  yet 
appear  what  we  shall  be,  but  we  know  that  when  he  shall  appear, 
we  shall  be  like  him — that  we  shall  see  him  as  he  is.  And  every 
one  that  has  this  hope  in  him,  purifies  himself  even  as  he  is  pure." 
"God  has  predestinated  us  to  be  conformed  to  the  image  of  his 
Son."  "  I  reckon  that  the  sufferings  of  this  life  are  not  worthy 
to  be  compared  with  the  glory  that  shall  be  revealed  in  us."  "He 
hath  begotten  us  again  to  a  lively  hope ;  to  an  inheritance  incor- 
ruptible, undefiled,  and  that  fadeth  not  away."  So  testify  three 
Apostles — John,  Paul,  and  Peter.  The  whole  hope  of  the  Chris- 
tian may,  indeed,  be  summed  up  in  one  sentence:  "If  children, 
then  heirs — heirs  of  God,  joint  heirs  with  christ."  Immortality, 
eternal  life,  the  riches  of  Christ,  the  glory,  honor,  wealth,  and 
bliss  of  God's  only-begotten  Son  are  to  be  equally  participated 
with  all  his  saints. 

II.  The  remedial  system  is,  therefore,  a  moral  creation  in  pro- 
gress— a  new  creation  of  men  unto  good  works,  still  advancing ; 
but  its  termination  will  be  the  stereotyping  of  individual  moral 
excellence  by  an  instantaneous  physical  new  creation  of  men  at 
the  resurrection  of  the  just:  or  a  manifestation  of  the  sons  of  God 
in  full  redemption  from  the  whole  entail  of  sin  ;  raised,  refined, 
immortalized,  glorified,  and  invested  with  eternal  life. 

III.  Hope  differs  from  faith,  in  that  it  looks  only  forward  to 
future  objects.  It  looks  not  back,  nor  does  it  contemplate  the 
present:  "for,"  says  Paul,  "what  a  man  sees,  why  does  he  yet 
hope  for?"  Nor  looks  it  on  all  the  future  ;  but  only  on  future 
good.  It  desires  and  expects  good  and  nothing  else.  There  is 
not  one  dark  cloud,  not  one  dark  speck,  in  all  the  heavens  of 


68  THE   CHRISTIAN   SYSTEM. 

Christian  hope.  Every  thing  seen  in  its  wide  dnmininns,  in  the 
unbounded  prospect  yet  before  us,  is  bright,  cheering,  animating, 
transporting.  It  is  all  desirable  and  desired.  It  is  all  expected. 
It  is  all  "  earnest  expectation  ;"  not  a  doubtful,  but  a  "conBdent 
expectation  of  things"  desirable,  and  to  be  "  hoped  for." 

IV.  It  is  not  what  some  in  this  age  call  "ihe  hope"  i.e.  the 
desirable  expectancy  of  pardon  of  their  past  transgressions  ;  for 
none  but  those  who  are  now  actually  pardoned  are  the  subjects  of 
this  hope.  "  If  our  heart  condemn  us,  then,  indeed,  we  have  no 
confidence ;"  so  no  confident  expectation,  no  hope  of  eternal  life. 
The  mere  possibility  of  an  event  is  no  foundation  of  hope.  Hope 
deals  not  in  possibilities,  nor  indeed  much  in  probabilities — unless 
they  are  very  strong  probabilities.  Conjectures,  peradventures, 
possibilities,  probabilities,  are  not  of  the  essence  of  Christian 
hope.  It  rests  on  covenants,  charters,  promises,  oaths,  tendered 
by  the  Eternal  Source  of  almighty  truth  and  love.  These  are 
good  securities  ;  and  produce  assurance.  Hence  hope  is  the  as- 
surance of  future  good  in  expectation. 

V.  There  are,  indeed,  various  degrees  of  hope  ;  but  in  the  least 
degree  of  it  there  is  desire  combined  with  expectation.  Things 
expected  are  not  always  desirable,  nor  are  things  desirable  always 
to  be  expected :  but  hope  embraces  promises  that  are  desirable, 
and  also  expects  the  enjoyment  of  them.  Hence,  hope,  like  faith 
and  love,  may  grow  exceedingly.  When  based  on  the  promised 
of  God,  and  on  the  habitual  patient  conformity  to  his  will,  it  will 
keep  pace  with  our  growing  intelligence  of  the  character  of  God  ; 
of  the  fulness  and  richness  of  the  promises,  and  in  the  persuasion 
of  our  actual  devotion  to  the  manifestations  of  that  will. 

VI.  But  the  things  hoped  for  by  the  Christian  aie  beyond  de- 
scription. Eye,  indeed,  has  not  seen,  ear  has  not  heard,  the  hu- 
man heart  has  not  conceived  the  glories  of  the  resurrection  of  the 
just; — the  new  bodies,  the  new  heavens,  the  new  earth,  the  new 
Jerusalem,  the  new  society,  the  new  pleasures  :  for  according  to 
his  promise  we  look  for  (expect)  new  heavens  and  new  earth  in 
which  righteous  persons  alone  shall  dwell.  Thus  terminates  the 
remedial  system  on  all  its  happy  subjects.  "  It  lifts  the  beggar 
from  the  dust,  and  the  wretched  from  the  dunghill,  and  sets  them 
among  princes,  amongst  the  nobles  of  the  universe;"  the  thrones, 
hierarchies,  and  lordships  of  the  skies  ;  in  the  presence  of  God, 
too,  "where  there  is  fulness  of  joy,  and  at  his  right  band,  where 
there  are  pleasures  fur  evermore."     Such  are  the  things  to  be 


f 


THE   CHRISTIAN   SYSTEM.  OU 

done  for  those,  for  whom  such  things  have  already  been  done  as 
constitute  the  remedial  system  :  for  with  Paul  we  must  say  :  "  He 
that  spared  not  his  own  Son,  but  delivered  him  up  to  the  death 
for  us  all ;  how  shall  he  not  with  him  also  freely  give  us  all  things?" 
"All  things  are  yours,  whether  Paul,  or  Apollos,  or  Cephas,  or 
the  world,  or  life,  or  de.ath,  or  things  present,  or  things  to  come, 
all  art)  yours ;  and  you  arc  Christ's,  and  Christ  is  God's." 


CHAPTER  XXII. 

THE   DOOM   OP   THE   WICKED. 


r.  There  are  two  classes  of  men  in  this  world.  They  are  often 
and  in  various  manners  contradistinguished  from  each  other. 
They  are  called  the  righteous  and  the  wicked,  the  saints  and  the 
sinners,  the  holy  and  the  unholy,  the  good  and  the  bad,  he  that 
feareth  God,  and  he  tliat  feareth  him  not.  Of  the  one  class  many 
things  are  predicated  which  are  not  predicated  of  the  other.  Of 
the  one  it  is  said,  that  they  are  "in  Christ,"  justified,  sanctified, 
saved,  children  of  God,  heirs  of  God,  joint  heirs  with  Christ,  an 
elect  race,  a  royal  priesthood,  a  peculiar  people.  Of  the  other 
class,  these  things  are  never  predicated  in  the  Bible.  They  are 
not  in  Christ,  not  justified,  not  sanctified,  not  saved ;  children  of 
the  devil,  "  children  of  wrath,"  not  an  elect  race,  not  a  royal 
priesthood,  not  a  peculiar  people. 

II.  These  have  not  been  reconciled  to  God  through  the  pro- 
pitiation of  his  Son.  They  are  still  enemies  of  God  in  heart. 
And  for  them  that  loved  darkness  rather  than  light,  and  would 
not  have  God's  Son  to  be  their  Saviour,  he  has  appointed  a  day 
of  judgment;  a  day  for  the  ultimate  perdition  of  ungodly  men. 
Then  they  shall  perish  "with  an  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  his  power,  when  he 
shall  come  to  be  glorified  in  all  his  saints,  and  to  be  admired  by 
all  the  bolieA'ers."  Then  will  the  King  say  to  them  on  his  left 
hand,  "  Depart,  ye  cursed,  into  everlasting  fire  prepared  for  the 
devil  and  his  angels."  They  are  the  allies  of  Satan  in  his  rebel- 
lion against  God,  and  have  spent  all  their  energies  and  fortunes 
on  his  side  of  the  question ;  and  therefore  it  is  reasonable  that 
they  should  have  their  ultimate  portion  with  him. 


70  THE  CHRISTIAN    SYSTEM. 

III.  Of  this  judgment,  Enoch,  the  seventh  from  Adam,  pto 
phesied,  saying,  "  Behold  the  Lord  cometh  with  ten  thousand  ot 
his  saints,  to  execute  judgment  upon  all,  and  to  convict  all  that 
are  ungodly  among  them  of  all  their  ungodly  deeds,  which  they 
have  ungodlily  committed,  and  of  all  their  hard  speeches  which 
ungodly  sinners  have  spoken  against  him."  God  had,  then,  long 
before  the  Christian  era — from  the  foundation  of  the  world,  "  ap- 
pointed a  day  in  which  he  will  judge  tde  world  (the  whole 
world)  righteously  by  Jesus  Christ,"  whom  he  has  constituted 
Judge  of  all  the  dead  as  well  as  of  all  the  living. 

IV.  "It  is,  indeed,  appointed  to  men  once  to  die,  and  after  this 
the  judgment."  The  judgment  consequent  upon  death  is  not  the 
general  but  the  particular  judgment  of  individuals,  as  the  phrase 
would  seem  to  indicate,  whose  spirits  returning  to  God  are  judged 
and  instantly  rewarded,  so  far  as  in  a  separate  state  they  can  be 
the  subjects  of  reward  or  punishment.  But  the  "judgment  of  the 
great  day"  is  for  another  purpose:  not,  as  some  profanely  say, 
"to  bring  men  out  of  heaven  and  hell  to  judge  and  remand  them 
back  again  ;"  but  in  the  presence  of  an  assembled  world  to  vin- 
dicate the  administrations  of  the  moral  government  and  providence 
of  God,  to  develop  the  reivl  characters  of  angels  and  of  men, 
and  to  pronounce  an  irrevocable  sentence  upon  all  according  to 
their  works.  For,  says  Paul,  "we  must  all  appear  before  the 
tribunal  of  Christ,  that  every  one  may  receive,  in  his  body,  the 
things  he  has  done,  whether  good  or  bad."  It  is,  then,  because 
of  the  actual  and  public  pronunciation  and  execution  of  this 
judgment,  that  the  last  day  is  called  "the  day  of  judgment," 
and  that  the  judgment  itself  is  called  "the  jcdgue.vt  of  the 

ORE.\T  DAT." 

V.  This  final  judgment  and  "perdition  of  nngodly  men"  is  set 
forth  by  the  Lord  himself,  as  well  as  by  his  apostles;  in  the  clear- 
est and  strongest  terms,  and  in  the  boldest  and  most  appalling 
imagery  which  human  speech  and  human  knowledge  can  afford. 
Indeed,  to  place  this  awfully  sublime  and  glorious  day  in  full 
array  before  the  perceptive  powers  of  man,  is  impossible.  The 
best  efforts  have  exhausted  the  powers  of  nature  in  all  her  wonted 
energies.  John,  in  his  sublime  visions  of  the  last  acts  of  the 
great  drama  of  human  existence,  says,  "  I  saw  a  great  white  throne, 
and  him  that  sat  on  it,  from  whose  face  earth  and  heaven  fled 
away,  and  thefe  was  found  no  room  for  them.  And  1  saw  the  dead, 
email  and  great,  stand  before  God  ;  and  the  books  were  opened : 
and  another  book  was  opened,  which  is  called  the  Book  of  Life ; 


THE  CHRISTIAN    SYSTEM.  71 

and  the  dead  were  judged  out  of  the  things  that  were  written  in 
those  bocks,  according  to  their  works.  And  the  sea  gave  up  the 
dead  which  were  in  it,  and  death  and  the  grave*  gave  up  the  dead 
which  were  in  them  ;  and  they  were  judged  every  one  according 
t^>  his  w«)rks:  and  death  and  the  grave  were  cast  into  the  hike  of 
fire.  This  is  the  second  death.  And  whosoever  was  not  found 
written  in  the  Book  of  Life  was  cast  into  the  lake  of  fire."  Surely, 
"  it  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God." 


CHAPTER  XXIII. 

SUMMARY  VIEW  OF  THE  CHRISTIAN  SYSTEM  OF  FACTS. 

I.  God  alone  is  self-existent  and  eternal.  Before  earth  and 
time  were  born  he  operated  by  his  Word  and  his  Spirit.  God, 
THE  Word  of  God,  and  the  Spirit  of  God,  participants  of  one 
and  the  same  nature,  are  the  foundations  of  Nature,  Providence, 
and  Redemption.  In  Nature  and  Providence,  it  is  God,  the  Word, 
and  the  Spirit.  In  Grace,  it  is  the  Father,  the  Son,  and  the 
Holy  Spirit.  All  creations,  providences,  and  remedial  arrange- 
ments display  to  us  the  co-operation  of  three  divine  partici- 
pants, of  one  self-existent,  independent,  incommunicable  nature. 
These  are  fundamental  conceptions  of  all  the  revelations  and  de- 
velopments of  the  Divinity,  and  necessary  to  all  rational  and 
Banctifying  views  of  religion. 

II.  In  the  Law  and  in  the  Gospel  these  sacred  and  mysterious 
relations  and  personal  manifestations  of  God  are  presupposed  and 
assumed  as  the  basis  of  the  whole  procedure.  "  God  created  all 
things  by  Jesus  Christ,  and  for  him."  "  The  Word  was  in  the 
beginning  with  God,"  "before  all  things,"  and  "by  him  all  things 
consist."  "God  created  man  upright."  Man  sinned:  all  became 
mortal:  our  nature  became  susceptible  of  evil.  It  is  in  this  re- 
spect fallen  and  depraved.  "There  is  none  righteous — no,  not 
one."  God  the  Father  has  chosen  men  in  Christ  to  salvation 
"  through  the  sanctification  of  the  Spirit  unto  obedience,  and 
sprinkling  of  the  blood  of  Jesus;  and  "promised,"  to  such, 
"  eternal  life  before  the  foundatiem  of  the  world." 

III.  Therefore,  in  "the  fulness  of  time" — "\n  dve  time,  God 
Bent  forth  his  Son,  made  of  a  woman" — for  "  the  Word  became 

•Had(«. 


72  THE  CHRISTIAN    SYSTEM. 

flesh,  and  dwelt  among  us  ;  and  we  beheld  his  glory,  the  glory  ad 
of  an  only-begotten  of  the  Father,  full  of  grace  and  truth."  "lie 
showed  us  the  Father."  He  died  as  a  sin-otfering — was  buried, 
rose  again  the  third  day — ascended  to  heaven — presented  his  offer- 
ing in  the  true  Holy  Place — made  expiation  for  our  sins — "forever 
sat  down  on  the  right  hand  of  the  Supreme  Majesty  in  the 
heavens" — sent  down  his  Huly  Spirit — inspired  his  Apostles,  who 
"  preached  with  the  Holy  Spirit  sent  down  from  heaven" — per 
Buaded  many  Jews  and  Gentiles  that  he  was  made  *'  the  author  of 
an  eternal  salvation  to  all  who  obeyed  him."  He  commanded 
faith,  repentance,  and  baptism  to  be  preached  in  his  name  for 
remission  of  sins  to  every  nation  and  people  under  heaven. 

IV.  All  who  "  believe  in  him  are  justified  from  all  things  ;"  be- 
cause this  faith  is  living,  active,  operative,  and  perfected  by 
"  obeying  from  the  heart  that  mould  of  doctrine  delivered  to  us." 
Hence  such  persons  repent  of  their  sins,  and  obey  the  gospel. 
They  receive  the  Spirit  of  God,  and  the  promise  of  eternal  life — 
walk  in  the  Spirit,  and  are  sanctified  to  God,  and  constituted 
heirs  of  God  and  joint  heirs  with  Christ.  They  shall  be  raised 
from  the  dead  incorruptible,  immortal,  and  shall  live  forever  with 
the  Lord;  while  those  "who  know  not  God,  and  obey  not  the 
gospel  of  his  Son,  shall  perish  with  an  everlasting  destruction 
from  the  presence  of  the  Lord  and  from  the  glory  of  his  power." 


CHAPTER  XXIV. 

THE    BODY   OF   CHRIST. 


I.  That  institution  which  separates  from  the  world,  and  con- 
sociates  the  people  of  God  into  a  peculiar  community ;  having 
laws,  ordinances,  manners  and  customs  of  its  own,  immediately 
derived  from  the  Saviour  of  the  world,  is  called  the  congregation 
or  church  of  the  Lord.  This  is  sometimes  technically  called  the 
mystical  body  of  Christ,  contradistinguished  from  his  literal  and 
natural  body'.  Over  tliis  spiritual  body  he  is  the  Head,  the  King, 
Ijord,  and  Lawgiver,  and  they  are  severally  members  of  his  body, 
and  under  his  direction  and  government. 

II.  The  true  Christian  church,  or  house  of  God,  is  composed 
of  all  those  in  every  place  that  do  publicly  acknowledge  Jesus  of 
Nazareth  as  the  true  Messiah,  and  the  only  Saviour  of  men  ;  and. 


THE   CHRISTIAN   SYSTEM.  73 

building  themselves  upon  the  foundation  of  the  Apostles  and 
Prophets,  associate  under  the  constitution  which  he  himself  has 
granted  and  authorized  in  the  J^ew  Testament,  and  are  walking 
in  liis  oi*dinance8  and  commandments — and  of  none  else. 

III.  This  institution,  called  the  congregation  of  God,  is  a  great 
community  of  communities — not  a  community  representative  of 
communities,  but  a  community  composed  of  many  particular 
communities,  each  of  which  is  built  upon  the  same  foundation, 
walks  according  to  the  same  rules,  enjoys  the  same  charter,  and 
is  under  the  jurisdiction  of  no  other  community  of  Christians, 
but  is  to  all  other  communities  as  an  individual  disciple  is  to 
every  other  individual  disciple  in  any  one  particular  community 
meeting  in  any  given  place. 

IV.  Still,  all  these  particular  congregations  of  the  Lord, 
whether  at  Rome,  Corinth,  or  Ephesus,  though  equally  independ- 
ent of  one  another  as  to  the  management  of  their  own  peculiar 
affairs,  are,  by  virtue  of  one  common  Lord,  one  faith,  one  bap- 
tit<m,  and  one  common  salvation,  but  one  kingdom  or  church  of 
God,  and,  as  such,  are  under  obligations  to  co-operate  with  one 
another  in  all  measures  promotive  of  the  great  ends  of  Christ's 
death  and  resurrection. 

V.  But,  in  order  to  this  holy  communion  and  co-operation  of 
churches,  it  is  indispensable  that  they  have  an  intimate  and  ap- 
proving knowledge  of  one  another,  which  can  only  be  had  and 
enjciyed  in  the  form  of  districts.  Thus  the  "  congregations  in 
Judca"  intimately  knew  one  another,  and  co-operated.  Those 
in  Giilatia  also  knew  one  another  and  co-operated.  And  while 
some  of  the  churches  or  brethren  in  each  district,  being  mutually 
acquainted  with  some  in  another,  made  the  churches  of  both  dis- 
tricts acquainted  with  one  another,  they  were  enabled  to  co-ope- 
rate to  the  ends  of  the  earth. 

VI.  These  districts  ai-e  a  part  of  the  circumstances  of  Christ's 
kingdom,  as  well  as  the  manner  of  maintaining  correspondence 
and  co-operation  among  them,  and  the  occasions  and  incidents 
requiring  concert  and  conjoint  action.  For  these,  as  well  us  for 
the  circumstances  of  any  particular  community,  the  Apostles 
gave  no  specific  directions.  It  was,  indeed,  impossible  they 
could  ;  for,  as  the  circumstances  of  particular  communities,  and 
of  the  whole  church,  vary  at  different  times  and  places,  no  one 
set  (if  particular,  sectional,  or  intersectional  regulations  could 
suit  all  these  peculiarities  and  emergencies.  These,  then,  are 
necessarily  left  to  the  wisdom  and  discretion  of  the  whole  com 

T 


74  THE  CHRISTIAN   SYSTEM. 

munity,  as  the  peculiar  exigencies  and  mutations  of  society  may 
require. 

VII.  But  in  granting  to  the  communities  of  the  saints  this  ne- 
cessary license  of  deciding  what  is  expedient,  orderly,  decpiit, 
and  of  public  and  practical  utility  in  the  circumstantials  of 
Christianity,  no  allowance  is  implied  authorizing  any  interfer- 
ence with  a  single  item  of  the  Christian  institution.  Ilcncc  ihr 
necessity  of  a  very  clear  discrimination,  not  between  "  the  essen- 
tials and  the  non-essentials,"  for  in  Divine  Christianity  there  are 
no  non-essentials,  but  between  the  family  of  God  and  its  circum- 
stances—  between  the  Christian  institution  and  its  accidents. 
Certain  it  is  that  there  is  a  very  manifest  difference  between  any 
individual  man,  fiimily,  community,  or  institution,  and  its  cir- 
cumstances. What  is  more  evident  than  the  difference  between 
a  man  and  his  apparel,  his  house,  his  neighborhood,  his  associiv- 
tions  and  connections  ? 

VIII.  The  Christian  institution  has  its  facts,  its  precepts,  its 
promises,  its  ordinances,  and  tlieir  meaning  or  doctrine.  These 
are  not  matters  of  policy,  of  arrangement,  of  expediency,  but  of 
divine  and  immutable  ordination  and  continuance.  Hence  the 
faith,  the  worship,  and  the  righteousness ;  or  the  doctrine,  the 
piety,  and  the  morality  of  tlie  gospel  institution  arc  not  legitimate 
subjects  of  human  legislation,  alteration,  or  arrangement.  No 
man  nor  community  can  touch  these  and  be  innocent.  These  rest 
upon  the  wisdom  and  authority  of  Jehovah  ;  and  he  that  meddh-s 
with  these  presumes  to  do  thatwhich  the  cherubim  and  sorapliim 
dare  not.  Whatever,  then,  is  a  part  of  the  Christian  faith  or  the 
Christian  hope — whatever  constitutes  ordinances  or  precepts  <»f 
•worship,  or  statutes  of  moral  right  and  wrong,  like  the  ark  of  the 
covenant,  is  not  to  be  touched  with  uninspired  and  uncommis- 
sioned hands. 

IX.  But  whether  we  shall  register  the  churches  in  a  given  dis- 
trict, or  the  members  in  a  particular  church;  whether  we  shall 
meet  oflener  than  once  on  the  Lord's  day,  or  at  what  hour,  and  in 
what  sort  of  a  house ;  whether  we  shall  commomorate  the  Lord's 
death  forenoon  or  afternoon,  before  day  or  after  night;  whethei 
we  shall  sit  round  one  board,  or  in  our  respective  pews ;  whethci 
wo  shall  sing  from  book  or  from  memory,  prose  or  verse,  &c.  «fec., 
are  matters  in  which  our  conceptions  of  expediency,  decency,  and 
good  order  may  have  free  scope.  Also  Avhethcr  the  churclies  in 
a  given  district  shall,  by  letter,  messengers,  or  stated  meetinjis, 
once  or  twice  per  annum,  or  oftener,  communicate  with  one  an- 


THE  CHRISTIAN   SYSTEM.  75 

other ;  whether  they  shall  send  one,  two,  or  twenty  persons,  or  all 
go  and  communicate  face  to  face,  or  send  a  letter ;  and  whether 
they  shall  annually  print,  write,  or  publish  their  statistics,  &c. 
(fee.  &c.,  are  the  mere  circumstantials  of  the  Christian  insti- 
tution. 

X.  But  co-operation  itself  is  one  thing,  and  the  manner  of  co- 
operation another.  Co-operation,  as  much  as  the  intercommunion 
of  Christians,  is  a  part  of  the  Christian  institution.  We  must 
"utrive  together  in  our  prayers"  for  one  another,  and  for  the  sal- 
vation of  men ;  and  this,  if  there  were  no  scriptural  example  nor 
precept  on  the  subject,  is  enough.  To  pray  for  one  another  as 
individuals  or  communities  implies  that  we  shall  assist  one 
am>ther  in  every  way  for  which  we  pray  for  one  another;  other- 
wise our  prayers  and  thanksgivings  for  each  other  are  mere  hy- 
pocrisy. He  that  would  pray  for  the  progress  of  the  truth  at 
home  and  abroad,  having  it  in  his  power  to  contribute  a  single 
dollar  to  that  end,  and  yet  withholds  it,  shows  how  little  value  he 
sets  upon  his  own  prayers,  and  how  much  upon  his  money. 

XI.  From  the  days  of  the  Apostles  till  now  co-operative  asso- 
ciations of  churches  have  uniformly  followed  the  political  distri- 
butions of  the  earth.  Those  in  "Judea,  Galatia,  Achaia,  Pontus, 
Cappadocia,  Macedonia,  Asia,  Bythinia,"  &c.  &c.  are  designa- 
tions of  churches  and  brethren  familiar  to  all  New  Testament 
readers.  This  is  a  matter  of  convenience,  rather  than  of  neces- 
sity; just  as  the  churches  in  Pennsylvania,  Virginia,  Ohio,  Ken- 
tucky, &c.  can  generally  more  conveniently  and  successfully  co- 
operate by  states  and  territories,  than  by  any  other  divisions  or 
precincts.  I  say,  this  is  matter  of  convenience,  rather  than  of 
necessity.  It  is  of  necessity  that  we  co-operate,  but  of  conveni- 
ence that  the  churches  in  one  county,  state,  or  nation,  form  regu- 
lar ways  and  means  for  co-operation. 

XII.  The  necessity  of  co-operation  is  felt  everywhere  and  in  all 
:issouiations  of  men.  It  is  a  part  of  the  economy  of  Heaven. 
What  are  mountains,  but  grains  of  sand !  What  are  oceans,  but 
drops  of  water!  And  what  the  mightiest  and  most  triumphant 
armies,  but  collections  of  individual  men  !  How  much  more  good 
or  ill  can  be  done  by  co-operation  than  by  individual  enterprise, 
the  history  of  the  world,  both  civil  and  ecclesiastic,  does  little 
more  than  detail.  One  hundred  churches,  well  disciplined,  act- 
ing in  concert,  with  Christian  zeal,  piety,  humanity — frequently 
meeting  together  in  committees  of  ways  and  means  for  building 
up  Ziun,  for  fencing  in  the  deserts,  cultivating  the  enclosed  fields. 


76  THE  CHRISTIAN   SYSTEM. 

watering  the  dry  and  barren  spots,  striving  together  mightily  in 
prayer,  in  preaching  the  word,  in  contributing  to  the  necessities 
of  the  saints,  in  enlightening  the  ignorant,  and  in  devising  all 
practicable  ways  of  doing  good — would,  in  a  given  period,  do 
more  than  twice  the  same  number  acting  in  their  individual 
capacity,  without  concert,  without  co-operation,  and  that  united 
energy  always  the  effect  of  intelligent  and  cordial  combination. 

XIII.  But,  in  order  to  this.  Christians  must  regard  the  church, 
or  body  of  Christ,  as  one  community,  though  composed  of  many 
small  communities,  each  of  which  is  an  organized  member  of  this 
great  national  organization;  which,  under  Christ,  as  the  supreme 
and  sole  Head,  King,  Lord,  and  Lawgiver,  has  the  conquest  of 
the  whole  world  in  its  prayers,  aims,  plans,  and  efforts.  Hence 
there  must  be  such  an  understanding  and  agreement  between 
these  particular  congregations  as  will  suffice  to  a  recognition  and 
approval  of  their  several  acts :  so  that  the  members  or  the  mea- 
sures of  one  community  shall  be  treated  with  the  respect  due  to 
them  at  home,  in  whatever  community  they  may  happen  to  be 
presented.  On  this  principle  only  can  any  number  of  independ- 
ent and  distinct  communities  of  any  sort — political,  commercial, 
literary,  moral,  or  religious — act  in  concert  with  mutual  ad- 
vantage to  themselves,  and  with  a  proper  reference  to  the  general 
good. 

XIV.  Any  one  who  seeks  apostolic  sanctions  for  these  views 
of  co-operation  will  find  ample  authority  in  the  Acts  and  Epistles 
of  the  Apostles.  Paul  addresses  "all  the  saints  in  Rome"  in  his 
Epistle  to  the  Romans.  Now  in  Rome  there  were  sundry  churches, 
as  appears  from  chap.  xvi.  5,  10,  11,  14,  15.  These  all  he  ad- 
dresses as  one  single  community.  Again  he  represents  "  all  the 
churches  of  the  Gentiles"  as  uniting  in  thanks  to  Priscilla  and 
Aquila,  chap. xvi. 4.  He  also  represents  "the  churches  of  Christ" 
as  uniting  in  salutations  by  him  to  the  Romans,  ver.  IG.  In  his 
letters  to  the  Corinthians  he  addresses  the  church  of  Corinth, 
"All  the  saints  which  are  in  all  Achaia,"  and  "all  them  in  every 
place  who  call  upon  the  name  of  Jesus  Christ."  1  Cor.  i.  2 ; 
2  Cor.  i.  1.  These  he  exhorts  to  "  be  perfectly  joined  together  in 
the  same  mind  and  in  the  same  judgments."  1  Cor.  i.  10.  "  The 
churches  in  Asia  united  in  their  salutations  to  the  Corinthians," 
chap.  xvi.  19.  He  speaks  in  the  2d  Epistle  of  all  the  churches 
in  Achaia,  as  "helping  together  in  prayer  for  him"  and  his  com- 
panions, and  of  their  helping  him  on  his  way  in  the  work  of  the 
Lord.    Id  the  eighth  chapter  he  informa  them  of  the  grace  of  God 


THE   CHRISTIAN   SYSTEM.  X7 

bestowed  on  "  all  the  churches  in  Macedonia,"  evinced  by  the 
liberality  of  their  united  contributions  for  the  saints.  He  also 
speaks  of  an  equality  in  the  mutual  contributions  of  churches  in 
one  co-oporation — and  of  a  brother  chosen  by  sundry  communities 
to  travel  with  the  Apostles,  viii.  14,  18,  19:  and  of  his  accompa- 
nying brethren  as  "  messengers  of  the  churches."  The  whole 
ninth  chapter  of  this  epistle  speaks  of  the  co-operation  of  the 
churches  in  public  contributions  for  common  objects.  Paul,  and 
all  the  brethren  with  him,  unite  in  an  epistle  to  "all  the  churches 
in  Galatia."  These  he  commands  to  "  bear  one  another's  bur- 
dnns,  and  thus  to  fulfil  the  law  of  Christ."  But,  indeed,  all  the 
catholic  epistles  are  unequivocal  proofs  that  co-operation  is  of  thtf 
very  essence  of  the  Christian  institution.  Such  are  some  of  Paul's 
epistles,  both  the  epistles  of  Peter,  the  1st  of  John,  and  that  of 
James  and  Jude.  The  very  basis  of  such  general  or  universal 
letters  is  the  fact,  that  all  the  communixies  of  Christ  constitute 
but  one  body,  and  are  individually  and  mutually  bound  to  co- 
operate in  all  things  pertaining  to  a  common  salvation. 


CHAPTER  XXV. 

THE   CHRISTIAN    MINISTRY. 


I.  "  ITe  gave  some  apostles,  some  prophets,  some  evangelists, 
some  pi<Jtors,  and  teachers  for  the  perfecting  of  the  snints  for  the 
tcork  of  the  ministry,  for  the  edifying  of  the  body  of  Christ ;  till 
we  all  conte  in  the  unity  of  the  faith,  and  of  the  knowledge  of  the 
iSon  of  God,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ,"  &c.  For  the  setting  up  of  the  Christian  institution  oflS- 
cers  extraordinary  were  needed.  So  was  it  in  the  Jewish,  and  sc 
!<  it  in  every  institution  human  and  divine.  But  when  an  insti- 
tution is  set  up,  it  only  requires  an  ordinary  ministry  or  adminis- 
tration of  its  affairs.  All  the  extraordinary  gifts  vouchsafed  to 
Moses,  and  to  the  Apostles  and  Prophets  of  the  gospel  institu- 
tion, ceased  when  these  institutions  were  fully  developed  and 
cst!iltlislie<l.  Still  a  regular  nnd  constant  ministcy  was  needed 
among  the  Jews,  and  is  yet  needed  among  the  Christians ;  and 
both  of  these  by  divine  authority. 

II.  Natural  gifts  for  a  natural  state  of  things,  and  supernatural 
gifts  fur  a  supernatural  state  of  things,  are,  in  the  wisdom  uf  both 


78  THE  CHRISTIAN   SYSTEM. 

God  and  man,  apposite  and  needful.  Hence,  even  in  the  apo8> 
tolic  age,  there  were  officers  without,  as  well  as  with,  miraculous 
endowments.  "Having,  then,  gifts  differing  according  to  the 
office  or  grace  that  is  given  to  us — if  prophecy,  let  us  prophesy 
according  to  the  measure  of  our  faith  ;  or  ministry,  let  us  attend 
on  our  ministering ;  he  that  teacheth,  on  teaching ;  he  that  ex- 
horteth,  on  exhortation;  he  that  distributeth,  with  simplicity;  he 
that  ruleth,  with  diligence."  Gud  has  therefore  conferred  various 
gifts  on  the  church  for  the  effectual  administration  of  itti  affairs. 
He  has  placed  in  it  ^' helps  and  yovernments,"  as  well  as  Apostles 
and  Prophets. 

III.  The  standing  and  immutable  ministry  of  the  Christian 
community  is  composed  of  Bishops,  Deacons,  and  Evangelists. 
Of  each  of  these  there  is  but  one  order,  though  possessing  great 
diversities  of  gifts.  There  have  been  bishops,  deacons,  and  evan- 
gelists, with  both  ordinary  and  extraordinary  gifts.  Still  the  office 
is  now,  and  ever  was,  the  same.  In  ancient  times  official  and 
unofficial  persons  sometimes  possessed  miraculous  gifts.  Those 
in  high  office  were  also  generally  of  those  most  eminently  gii'ted 
with  extraordinary  powers.  Superficial  readers  have,  therefore, 
sometimes  concluded  that,  inasmuch  as  bishops,  deacons,  and 
especially  evangelists,  frequently  possessed  these  manifestations 
of  the  Holy  Spirit,  with  the  ceasing  of  those  gifts  the  offices 
themselves  also  expired.  This  is  a  great  mistake.  Officers  there 
must  be  while  there  are  offices,  or  services  to  be  perf  irmed.  So 
long  as  the  human  system  needs  sight,  hearing,  and  feeling, 
there  will  be  eyes,  ears,  and  hands.  So  long,  also,  as  the  Chris- 
tian body  is  an  organized  body,  having  many  services  to  perform, 
it  must  have  organs  or  officers  by  which  to  enjoy  itself  and  ope- 
rate on  society. 

IV.  There  are,  indeed,  necessarily  as  many  offices  in  every 
body  as  there  are  services  to  be  performed  to  it,  or  by  it.  Tliis  is 
the  root  and  reason  of  all  the  offices  in  all  the  universe  of  God, 
Our  planet  needs  diverse  celestial  services  to  be  performed  to  it. 
Hence  the  sun,  moon,  and  stars  are  celestial  officers  ministering 
to  it.  The  eye,  the  ear,  the  tongue,  the  hand,  the  foot,  ?ire,  for 
the  same  reason,  officers  in  the  human  body,  essentially  serving 
it  in  its  vital. interests  and  enjoyments;  and  by  means  of  these 
organs  it  performs  important  functions  to  other  bodies. 

V.  Experience,  as  well  as  observation,  has  taught  us  that 
"  practice  makes  perfect,"  and  that  "  whatever  is  every  person's 
business  is  no  person's  business."   Hence  arose  the  custom  amoag 


THE   CHRISTIAN   SYSTEM.  TO 

men  of  communicating  certain  oflBces  to  particular  individuals 
The  philosophy  of  such  elections  and  ordinations  is  found  in 
the  fact,  that  special  services  are  best  performed  by  special 
organs  or  agents,  whose  special  province  and  duty  it  is  to  attend 
to  them. 

VI.  As  the  Christian  system  is  a  perfect  system,  it  wisely  pro- 
vides for  its  own  perpetuity  and  prosperity  by  creating  all  ne- 
cessary offices  and  filling  them  with  suitable  persons.  We  have 
said  these  offices  are  three,  and  of  perpetual  because  of  necessary 
existence.  Bishops,  whose  office  it  is  to  preside  over,  to  instruct, 
and  to  edify  the  community — to  feed  the  church  of  the  Lord  with 
•  knowledge  and  understanding — and  to  watch  for  their  souls  as 
those  that  must  give  account  to  the  Lord  at  his  appearing  and  his 
kingdom,  compose  the  first  class.  Deacons,  or  servants — whether 
called  treasurers,  almoners,  stewards,  door-keepers,  or  messen- 
gers— constitute  the  second.  For  the  term  deacon  originally  in- 
cluded all  public  servants  whatever,  though  now  most  commonly 
confined  to  one  or  two  classes;  and  improperly, no  doubt,  to  those 
only  who  attend  to  the  mere  temporal  interests  of  the  community. 
They  are  distinguished  persons,  called  and  commissioned  by  the 
church  (and  consequently  are  always  responsible  to  it)  to  serve 
in  any  of  these  capacities.  Evangelists,  however,  though  a  class 
of  public  functionaries  created  by  the  church,  do  not  serve  it  di- 
rectly ;  but  are  by  it  sent  out  into  the  world,  and  constitute  the 
third  class  of  functionaries  belonging  to  the  Christian  system. 

Vn.  As  there  ia  more  scrupulosity  on  some  minds  concerning 
the  third  chiss  of  Evangelists  than  concerning  either  Bishops  or 
Deacons,  we  shall  take  occasion  to  speak  more  explicitly  and 
fully  upon  the  nature  and  necessity,  as  well  as  upon  the  authority 
of  this  office.  Evangelists,  as  the  term  indicates,  are  persons 
devoted  to  the  preaching  of  the  word,  to  the  making  of  converts, 
and  the  planting  of  churches.  It  is,  indeed,  found  but  three  times 
in  the  New  Covenant;  but  the  verb  from  which  it  comes — viz.;  fo 
evamjclize — is  in  some  of  its  branches  found  almost  sixty  times  in 
that  volume.  "To  evangelize"  and  "  to  do  the  work  of  an  evan- 
gelist" are  phrases  of  equal  import,  and  indicate  the  same  duties, 
rights,  and  privileges. 

VIII.  Among  the  offices  which  were  comprehended  in  the 
apostleship,  none  required  more  varied  endowments  than' that  of 
the  Evangelist.  The  gift  of  tongues  was  amongst  the  qualifica- 
tions necessary  to  those  who,  after  the  ascension,  first  undertook 
this  work.    But  the  qualifications  for  this  office,  so  far  as  the  gift 


80  THK  CHRISTIAN   SYSTEM. 

of  tongncs  or  the  knowledge  of  language  is  concerned,  arc  not 
imnnitiiljly  iixed.  It  depends  upon  the  field  of  lalmr  which  the 
Evangelist  is  to  occupy,  whether  he  must  speak  one  language  or 
more.  His  work  is  to  proclaim  the  word  intelligibly  and  per- 
suasively— to  immerse  all  the  believers,  or  converts  of  his  minis- 
try— and  to  plant  and  organize  churches  wherever  he  may  have 
occasion ;  and  then  teach  them  to  keep  the  commandments  and 
vrdlnances  of  the  Lord. 

IX.  Take,  for  example,  the  sketch  given  us  by  Luke  of  the 
labors  of  Philip  the  Evangelist,  one  of  the  first  who  wore  that 
designation.  One  of  the  seven  ministers  of  the  Jerusalem  church, 
after  his  diaconate  was  vacated  by  the  dispersion  of  that  comma-, 
nity,  commenced  .his  evangelical  labors.  He  turned  his  face 
toAvards  Samaria,  and  preached  and  baptized  among  the  Samari- 
tans: for,  we  are  told,  when  the  Samaritans  believed  Philip 
preaching  the  things  concerning  the  kingdom  of  God  and  the 
Lord  Jesus,  they  were  baptized,  both  men  and  women.  lie  also 
converted  the  Ethiopian  eunuch;  and  then,  passing  from  Azotus, 
he  "  preached  in  all  the  cities  till  he  came  to  Cesarea,"  where  he 
afterwards  resided.  The  next  notice  we  have  of  him  is  found 
Acts  xxi. 8.  "We,"  says  Luke,  "who  were  of  Paul's  company, 
departed,  and  came  into  Cesarea,  and  entered  into  the  house  of 
Philip  the  Evangelist,  one  of  the  seven,  and  abode  with  him. 
He  had  four  virgin  daughters  that  did  prophesy,"  Evident,  then, 
it  is  that  he  obtained  the  title  of  Evangelist  from  his.  itinerant 
labors  in  the  gospel  and  in  the  converting  of  men.  His  posses- 
sion of  the  gift  of  the  Holy  Spirit  was  no  more  peculiar  to  him 
as  an  evangelist  than  as  deacon  of  the  church  in  Jerusalem  ;  for 
while  in  the  diaconate  of  that  church  he  seems  to  have  been  as 
full  of  the  Holy  Spirit  as  when  visiting  all  the  cities  from  Azotu^ 
to  Cosarea. 

X.  Convening  converts  into  societies,  and  organizing  them  intt 
worshipping  assemblies,  are  inseparably  connected  with  the  right 
of  converting  men.  Casually,  in  his  letters  to  Timothy,  Paul 
Beems  to  define  the  work  of  an  Evangelist.  He  says,  "  Preach 
the  word ;  be  instant  in  season,  out  of  season ;  reprove,  rebuke, 
exhort  with  all  long-sufi'ering  and  teaching;  endure  afiliction  ;  do 
the  icork  of  an  Evangelist ;  fulfil  thy  ministry."  "Let  no  man 
despise  thy  youth.  Till  I  come,  give  attendance  to  reniling,  to 
exhortation,  to  teaching:  Neglect  not  the  gift  that  is  in  thee,  [or 
cultivate  and  exercise  the  office  conferred  upon  Ihee,]  according 
to  prophecy — by  the  laying  on  of  the  hands  of  the  presbytery  fui 


THE  CHRISTIAN    SYSTEM.  81 

eldership.]  Meditate  upon  these  things ;  give  thyself  wholly 
to  them,  that  thy  profiting  may  appear  to  all:  take  heed'  to  tliyseli" 
and  to  tliy  teaching;  continue  iu  them:  for  in  doing  this,  thou 
shalt  both  save  thyself  and  them  that  hear  thee."*  This  seems 
to  be  the  office  of  an  Evangelist  which  the  Lord  gave  the  church 
after  his  ascension. 

XI.  Setting  things  in  order  in  the  churches — the  committing 
the  same  office  to  faithful  men,  who  shall  he  able  to  instruct  others 
— the  ordaining  of  elders,  and  a  general  superintendence  of  the 
afifairs  of  churches,  seem  to  have  been  also  lodged  in  the  hands 
of  Timothy  and  Titus  as  agents  of  the  Apostles.  How  far  these 
works  are  yet  necessary,  and  how  far  the  superintendence  of  them 
may  be  safely  lodged  in  the  hands  of  select  Evangelibts  as  re- 
spects in/ant  communities,  may  be,  with  many,  a  question  of  du- 
bious interpretation.  But  that  Evangelists  are  to  separate  into 
communities  their  own  converts,  teach  and  superintend  them  till 
they  are  in  a  condition  to  take  care  of  themselves,  is  as  unques- 
tionably a  part  of  the  office  of  an  Evangelist,  as  praying,  preach- 
ing, or  baptizing. 

XII.  But  we  shall  be  asked,  "Is  not  preaching,  and  baptizing, 
and  even  teaching,  the  common  privilege  of  all  disciples,  as  they 
have  opportunity  ?"  And  we  also  ask  in  answer,  "  Is  it  not  the 
privilege  of  all  fathers  to  teach  their  own  children,  and  to  preside 
over  their  own  families?"  But  who  will  thence  infer,  that  all  fa- 
thers are  teachers  and  presidents,  does  not  more  shock  common 
sense,  than  he  who  infers  that  all  disciples,  as  such,  are  evangel- 
ists, pastor's,  and  teachers,  because  we  concede  that  in  certain 
cases  it  is  the  privilege  of  all  the  citizens  of  Christ's  kingdom  to 
preach,  baptize,  and  teach.  Every  citizen  of  Christ's  kingdom 
has,  in  virtue  of  his  citizenship,  equal  rights,  privileges,  and  im- 
munities. So  has  every  citizen  of  the  United  States.  Yet  all 
citizens  are  not  legislators,  magistrates,  judges,  governors,  &c. 
Before  any  community,  civil  or  religious,  is  organized,  every  man 
has  equal  rights  to  do  what  seemeth  good  in  his  own  eyes.  But 
■\^'hen  organized,  and  persons  appointed  to  office,  then  whatever 
rights,  duties  or  privileges  are  conferred  on  particular  persons, 
cannot  of  right  belong  to  those  who  have  transferred  them  ; 
any  more  than  a  person  cannot  both  give  and  keep  the  same 
thing. 

XIII.  But  there  are  some   duties  and  privileges  we  cannot 

♦  1  Timothy  Iv.    2  Timothy  It. 


82  THE  CHRISTIAN   SYSTEM. 

wholly  communicate  to  others.  Parents  cannot  wholly  transfer 
the  education  of  their  children  to  others ;  neither  can  a  master 
transfer  all  his  duti^  to  a  steward  or  overseer.  No  more  can  the 
citizens  of  Christ's  kingdom  wholly  transfer  their  duties  to  preach 
and  teach  Christ.  To  enlighten  the  ignorant,  persuade  the  un- 
believing, to  exhort  the  disobedient  when  they  fivll  in  our  way  and 
we  have  the  ability  or  opportunity,  is  an  intransferable  duty. 
Even  the  Church  of  Rome,  with  all  her  clerical  pride,  commands 
and  authorizes  lay  baptism,  when  a  priest  is  not  convenient.  A 
Christian  is  by  profession  a  preacher  of  truth  and  righteousness, 
both  by  ,)recept  and  example.  He  may  of  right  preach,  baptize, 
and  dispense  tJie  supper,  as  veil  as  pray  for  all  men,  when  circum- 
a'aar.es  demand  it.  This  concession  does  not,  however,  either 
dispense  with  the  necessity  of  having  evangelists,  bishops,  and 
denccms;  nor,  having  them,  does  it  authorize  any  individual  to 
assume  to  do  what  has  been  given  in  charge  to  them.  Liberty 
witliout  licentiousness,  and  government  without  tyranny,  is  the 
true  genius  of  the  Christian  institution. 

XIV.  While,  then,  the  Christian  system  allows  every  man  "  as 
he  has  received  a  gift  to  minister  as  a  good  steward  of  the  mani- 
fold grace  of  God,"  it  makes  provision  for  choosing  and  setting 
apart  qualified  persons  for  all  its  peculiar  services,  necessary  to 
its  own  edification  and  comfort,  as  well  as  to  its  usefulness  in  the 
world.  It  provides  for  its  own  perpetuity  and  its  growth  in  the 
wisest  and  most  practical  manner.  Its  whole  wisdom  consists  in 
four  points: — Ist.  It  establishes  the  necessary  offices  for  its  per- 
petuity and  growth.  2d.  It  selects  the  best-qualified  persons  for 
those  offices.  3d.  It  consecrates  or  sets  those  persons  apart  to 
those  offices.  4th.  It  commands  them  to  give  themselves  wholly 
to  the  work,  that  their  improvement  may  keep  pace  with  the 
growth  of  the  body,  and  be  apparent  to  all.  Can  any  person 
point  out  an  imperfection  in  this  plan  ? 

XV.  All  its  officers,  whether  for  its  services  at  home  or  abroad, 
when  fully  proved,  are  to  be  formally  and  solemnly  set  apart  by 
the  imposition  of  the  hands  of  the  presbytery  or  eldership  of  the 
church.  The  whole  community  chooses — the  seniors  ordain. 
This  is  the  apostolic  tradition.  Let  those  unacquainted  with  the 
volume  examine  the  apostolic  law  and  usage :  Acts  vi.  2-6.  So 
the  Christian  system  in  its  elections  and  ordinations  began.  It  is 
immvtable.  Therefore  this  system  obtains  in  all  cases.  The 
qualifications  for  any  office  are  alunys  foundnd  in  the  nature  of 
the  office.     They  are  generally  detailed,  but  nut  always,  because 


THE  CHRISTIAN   SYSTEM.  83 

the  work  *n  be  done  is  the  best  guide  in  ascertaining  the  qualifica* 
tions  of  the  doer  of  it. 

XVI.  We  say  the  seniors  or  elders  always  ordain.  Popery 
says,  "None  but  those  on  whom  the  apostolic  hands  have  been 
laid  can  of  right  ordain."  Such  an  idea  is  not  in  the  Christian 
system.  The  seniors  always  lay  on  hands,  whether  hands  have 
been  laid  on  them  or  not.  This  is  true  Protestantism.  -Bettor 
still,  it  is  true  Bibleism.  Nay,  it  is  the  Christian  system.  The 
Apostles  laid  on  hands  because  seniors,  and  not  because  apostles. 
Tliis  is  the  jet  of  a  controversy  of  fifteen  hundred  years'  standing. 
It  has  been  very  generally,  almost  universally  misstated  and  over- 
looked. Protestants  are  as  much  Papists  in  this,  as  the  Papists 
are  Protestants  in  disowning  Protestantism.  It  is  assumed  by 
Romanists,  and  conceded  by  Protestants,  that  "  holy  hands"  are 
official  hands  by  a  jure  divino.  They  are  sometimes,  but  not 
always.  But  Christian  elders,  (for  I  do  not  mean  mere  old  men,) 
who  have  long  walked  in  the  ways  of  the  Lord,  have  holy  hands, 
and  much  more  power  with  and  from  the  Lord,  than  ever  dwelt 
in  any  pontiff  or  pretended  vicar  of  Christ,  in  twelve  hundred 
and  sixty  years. 

XVII.  In  proof  that  seniors  lay  on  hands,  we  appeal  to  the  fact, 
Acts  vi.,  for  the  Apostles  were  the  oldest  converts  in  Jerusalem. 
We  appeal  also  to  the  fact  that  the  presbytery  or  eldership  laid 
hands  on  Timothy,  and  gave  him  the  gift  or  office  of  an  Evan- 
gelist. And  are  there  two  rules  of  ordination  in  one  system  ? 
Paul  and  Barnabas,  though  Apostles,  were  themselves  ordained  by 
the  Church  of  Antioch  by  its  presbytery.  Consequently,  seniors 
in  Christ,  as  such,  can,  of  divine  warrant,  lay  hands  on  any  per- 
sons, for  any  office  to  which  the  church  has  elected  them.  It 
must  be  done  also  by  prayer  and  fasting.  See  Actsvi.  6;  xiii.  3; 
xvi.  23. 

XVIII.  Persons  may  be  juniors  in  years  and  seniors  in  Christ. 
Timothy,  says  Paul,  "Zay  hands  suddenly  on  no  man."  This  im- 
plies that  the  ordained  were  juniors  in  the  Lord ;  and,  until  they 
had  attained  some  character  and  standing  as  seniors,  (even  Timo- 
thy himself,)  were  not  to  consent  to  their  ordination.  Perhaps  it 
may  be  necessary  to  say  that  classic  presbytery  and  the  presbytery 
of  a  single  church  are  very  different  institutions.  The  Apostles 
Drdained  elders  (a  presbytery)  in  every  church.  They  did  not 
make  young  men  old,  but  set  apart  those  that  were  seniors  in  the 
Lord  to  the  office  of  over.seers.  They  did  not  make  juniors  seniors, 
but  they  made  elders  bishops. 


84  THE   CHRISTIAN   SYSTEM. 

XTX.  The  community,  the  church,  the  multitude  of  the  faith- 
ful, are  the  fountain  of  official  power.  This  power  descends  from 
the  l)ii(lv  itself — not  f.oni  its  servants.  Servants  made  by  ser- 
vants are  servants  of  servants ;  and  such  are  all  the  clergy  of  the 
Man  of  Sin.  But  the  body  of  Christ,  under  him  as  its  head,  ani- 
mated and  led  by  his  Spirit,  is  the  fountain  and  spring  of  all  offi- 
cial power  and  privilege.  IIow  much  surer  and  purer  is  eccle- 
siastic authority  thus  derived  from  Christ  the  head,  immediately 
through  his  body,  than  when  derived  through  a  long,  doubtful, 
ci irrupt  dynasty  of  bishops  or  pontiffs  I  The  church  is  the  motlier 
;)f  all  the  sons  and  priests  of  God  ;  and  to  look  for  authority  to 
her  servants  or  creatures,  as  do  all  sorts  of  Papists,  whether 
Catholic  or  Protestant,  is  to  worship  and  serve  the  creature  more 
than  the  Creator — a  species  of  idolatry  worthy  only  of  the  darkest 
night  of  the  darkest  day  of  the  dark  ages. 

XX.  But  the  church  needs  messengers  for  special  occasions — 
not  only  her  stated  deacons  and  ministers,  but  ministers  extra- 
ordinary. These  two  are  selected  by  the  church  or  churches  in  a 
given  district,  and  commissioned  by  their  letters.  They  are  not  con- 
Becrated  by  imposition  of  hands,  but  approved  by  letters  from  the 
community.  Are  we  asked  for  authority  ?  We  produce  it  with 
pleasure.  1  Cor.  xvi.  3  is  just  to  the  point.  "And,"  says  Paul 
to  the  saints  in  Corinth,  "when  I  come,  whomsoever  you  shall  ap- 
prove by  letters,  them  will  I  send  to  bring  your  liberality  to  Jeru- 
salem." This  is  the  apostolic  usage  in  such  cases.  In  the  se- 
cond epistle  Paul  says,  "  AV'e  have  sent  with  Titus  the  brother 
(Luke  we  opine)  whose  praise  is  in  the  gospel,  (written  by  him,) 
throughout  all  the  churches — who  was  also  chosen  by  the  churclies 
to  travel  with  us  with  this  bounty,"  &c. 

XXI.  The  Ciiristian  system  demands  for  its  perpetuity  and  for 
its  prosperity  at  home  and  abroad,  bishops,  deacons,  and  evan- 
gelists. Its  bishops  teach,  preside,  and  execute  the  biws  of 
Christ  in  all  its  convocations.  The  deacons,  a  large  and  diverse 
class  of  functionaries,  composed  of  stewards,  treasurers,  almo- 
ners, door-keepers,  Sec,  as  the  case  may  require,  wait  continually 
upon  its  various  services.  Its  evangelists,  possessed  of  proper 
qnalifications.  ordained  and  consecrated  to  the  work  of  the  Lord 
in  converting  sinners  and  planting  churches,  by  a  presbytery,  or 
a  board  of  seniors  competent  to  tlie  prudent  disdiarge  of  thi? 
duty,  are  constantly  engaged  in  multiplying  its  m^mliers.  These 
ministers  of  the  word  are  coinmind"d  to  he  wholly  on^jrossed  in 
this  work,  and  consequently  to  be  fully  sustained  by  their  brethren 


THE   CHRISTIAN    SYSTEM.  85 

in  it.  Thoy  are  held  responsible  to  all  the  huly  brethren,  and  to 
tlie  Lord  at  his  appearing  and  his  kingdom,  for  the  faithful  dis- 
charge of  that  sacred  trust  confided  in  them. 

XXII.  What  an  efficient  institution  is  that  over  which  Christ 
presides,  Avhen  well  understood  and  fully  carried  out  in  all  its  de- 
tails !  With  its  bishops  and  deacons  at  home,  and  its  evangelists 
abroad,  •wholly  devoted  to  the  faithful  discharge  of  their  respec- 
iive  trusts  ;  men  of  experience,  faith,  piety,  morality,  full  of  zeal, 
energy,  benevolence,  co-operating  with  all  similar  institutions, 
supported  by  the  prayers  and  free-will  ofiFerings  of  all  the  united 
people,  having  the  love  of  God  in  their  hearts,  and  heaven  in  their 
eye,  what  may  they  not  achieve  of  glory  to  God,  of  good  to  men, 
and  honor  to  themselves !  Of  such  an  army  of  the  faith,  in  full 
o))cration  and  concert,  it  might  indeed  be  asked,  "  Who  is  this 
that  looketh  forth  as  the  morning,  fair  as  the  moon,  bright  as  the 
sun,  and  terrible  as  an  army  with  banners?" 


CHAPTER  XXVI. 

THE  CHRISTIAN   DISCIPLINE. 


I.  Members  should  be  publicly  received  into  all  societies. 
They  are  so  in  the  state.  It  is  matter  of  record.  When  a  person 
is  regenerated,  and  desires  to  be  enrolled  among  the  disciples 
meeting  in  any  one  place,  if  his  confession  to  salvation  or  immer- 
sion has  not  been  publicly  known  to  all  the  brethren,  reason  says 
those  who  have  been  privy  to  the  fact,  who  can  attest  his  confes- 
sion, ought  to  introduce  him  to  the  congregation,  and  he  ought  to 
be  saluted  or  received  as  such  by  the  brethren  with  whom  he 
unites.  This  the  slightest  attention  to  propriety,  the  reason  and 
nature  of  things,  fully  and  satisfactorily  demonstrate.  Letters 
of  recommendation  are  the  expedient  which,  in  apostolic  times, 
was  substituted  for  this  formal  introduction,  when  a  citizen  of  the 
kingdom  visited  any  community  where  he  was  unknown  person- 
ally to  the  brethren. 

II.  A  person  cannot  bo  under  the  oversight  or  under  the  disci- 
pline of  a  congregation,  unless  he  voluntarily  associate  with  the 
brethren  meeting  in  that  place,  and  unless  it  be  a  matter  of  noto- 
riety or  of  record  among  the  brethren  that  he  is  one  of  them. 
There  can  be  no  formal  exclusion  if  there  be  no  formal  reception. 
If  there  be  no  visible  and  formal  union,  there  caa  be  no  visible  ' 


/ 


8i  THE  CHRISTIAN   SYSTEM. 

and  formal  separation.  In  truth,  there  can  be  no  discipline  in 
any  congregation,  unless  it  be  an  organized  body ;  and  no  body 
can  be  organized  unless  it  is  known  who  are  members  of  it.  On 
a  matter  of  such  plain  common-sense  perception  we  have  seldom 
thought  it  necessary  to  say  a  word,  and  should  not  now  have  no- 
ticed it  at  all,  had  we  not  found  some  societies  which  cannot  tell 
their  own  members,  which  even  hesitated  about  the  necessity  of 
i  formal  reception  of  any  person  into  them,  or  of  having  it  on 
rp(;ord  who  belonged  to  them.  They  demanded  a  positive  com- 
mandment or  precedent  for  such  a  reception.  They  might  as 
pertinently  have  demanded  a  positive  commandment  for  persons 
to  be  formally  married  before  they  could  be  recognised  as  hus- 
band or  wife,  as  to  ask  for  a  positive  commandment  for  one  of 
the  most  common  dictates  of  reason,  though,  indeed,  every  com- 
mandment addressed  to  the  Christian  congregations  on  relative 
duties  and  privileges  assumes  the  principle  that  those  who  be- 
long to  any  society  are  known  to  each  other  to  belong  to  it,  else 
thfy  could  not  even  perform  the  first  duty  to  one  another — they 
could  not  know  when  they  were  assembled — they  could  not 
"tarry  for  one  another." 

III.  Whether  there  shall  be  a  record  in  print,  in  writing,  or  on 
the  memory  of  all  the  congregation,  is  a  question  which  must 
depend  on  circumstances.  If  all  the  members  are  blessed  with 
infallible  memories,  so  as  never  to  forget  who  are  members,  when 
tliey  became  such,  when  any  one  was  received,  when  any  one 
was  rejected — I  say,  if  every  brother  and  sister  can  so  well  re- 
momher  these  matters,  as,  when  the  discipline  of  the  congregation 
or  any  particular  question  respecting  any  case  of  discipline  may 
aris"^,  they  fan  infallibly  remember  all  about  it;  then,  and  in  that 
case,  it  is  unnecessary  to  have  any  record,  church-book,  secretary, 
<>r  nny  thing  written  or  printed.  But  if  otherwise,  there  must  be 
1  record  ;  because  questions  involving  the  peace  and  good  order 

f  society  may  arise,  and  have  arisen,  which  require  infallible 
stimony,  of  the  most  satisfactory  evidence  on  questions  of  fact, 

iii'h  a«.  Was  A  B  ever  a  member  of  your  commiinity?  When 
'lid  he  become  a  member  of  it?  When  was  he  excluded  ?  Wlien 
was  he  restored?  When  did  he  forsake  the  assembly  of  the 
brethren  ?     Was  he  a  husband  at  the  time  of  his  removal  ?  &c. 

IV.  Two  things  are  paramount  in  all  cases  of  discipline  l)pfore 
brought  into  the  congregation — the  Fact  and  the  Law.  The  fact 
is  always  to  be  established  by  good  testimony  or  by  the  confes- 
fiiou  of  the  transgressor.     The  thing  said  to  have  been  dune,  or 


THE   CHRISTIAN   SYSTEM.  87 

the  fact  being  estahlislied,  the  next  question  is,  What  is  fJie  laic  in 
ike  ca.se?  Tliis  the  elders  of  the  congregation  must  decide.  They 
are  to  be  judges  both  of  the  fact  and  the  law.  If  they  are  not 
they  are  unfit  for  the  office  and  unworthy  the  name  of  "  t/ie  rulers" 
of  the  congregation.  When  they  have  fully  examined  and  de- 
<i(li3d  the  case,  they  lay  it  before  the  congregation.  If  they 
luiesce  the  matter  ends,  and  the  accused  is  retained  or  excluded 
IS  the  case  may  be.  If  they  do  not  acquiesce,  or  if  the  accused 
appeals  to  the  congregation,  the  case  must  be  reconsidered ;  and 
if,  on  further  examination,  both  the  elders,  the  corxgregation,  and 
the  accused  retain  the  same  views  and  the  same  position,  helps 
must  be  called  either  from  the  congregation  or  from  some  othei". 
This  indeed  must  be  a  rare  occurrence  ;  and  is  the  only  ultimatum 
that  Christianity  contemplates. 

V.  "Offences  must  come;"  and,  if  possible,  they  must  be 
healed.  To  cutoff  an  offender,  is  good;  to  cure  him,  is  better; 
but  to  prevent  him  falling,  is  best  of  all.  The  Christian  spirit 
and  system  alike  inculcate  all  vigilance  in  preventing;  all  expe- 
dition in  healing  offences ;  and  all  firmness  in  removing  incor- 
rigible offenders.  Its  disciplinary  code  is  exceedingly  simple, 
rational,  and  benevolent.  It  teaches  us  to  regard  all  offences  as 
acts  of  impiety  or  acts  of  immorality;  sins  against  our  brethren, 
or  sins  against  God  alone  ;  the  omission  of  right,  or  the  commissiou 
of  wrong. 

VI.  Trespasses  against  our  brethren  are  all  matters  of  aggression 
npon  their  person,  property,  or  character.  They  are  either  private 
or  public.  We  can  only  offend  against  the  person,  the  property, 
or  the  character  of  a  brother ;  and  we  can  do  this  only  privately 
or  publicly.  Christ's  legislation  on  private  and  personal  offences, 
as  recorded  in  the  eighteenth  chapter  of  Matthew,  commends  itself 
to  the  approbation  of  Jew  and  Gentile  all  over  the  world.  It  ia 
as  plain  and  as  excellent  as  his  golden  rule  of  moral  feeling. 

,  VII.  Without  giving  any  rules  to  decide  who  is  the  aggressor, 
or  the  aggrieved,  allowing  either  of  the  parties  to  view  the  mat- 
ter as  he  pleases,  he  commands  him  that  supposes  himself  to  be 
aggrieved  to  go  to  the  aggressor  and  tell  him  his  fiiult  privately. 
If  restitution  is  made  and  reconciliation  effected,  the  matter  ends. 
If  not,  he  takes  with  him  a  second  or  a  third  person,  states  the 
facts  of  the  case,  reasons  and  remonstrates.  If  this  also  fails, 
then  he  is  commanded  to  inform  the  church  of  the  matter ;  and  if 
the  aggressor  will  not  hear  the  church,  then  he  is  to  be  as  a  hea- 
then man  or  a  publican. 


88  THE  CHRISTIAN   SYSTEM. 

VIII.  home,  indeed,  imagine  a  diflBculty  in  this  case ;  for  aftei 
'•  ieli"  tl.ere  is  no  it  in  the  original ;  and  ask,  "  What  is  to  be  told  io 
tlie  church — the  original  fault,  or  simply  that  the  aggressor  will  not 
make  restitution?"  The  most  natural  construction  of  the  sentence 
favors  the  simple  statement  of  the  fact — that  an  offence  had  been 
committed  and  restitution  refused,  without  going  into  the  details 
of  the  trespass.  But  a  second  difficulty  has  been  suggested  nu 
the  manner  in  which  the  congregation  is  to  be  informed.  Is  it  U; 
be  told  to  the  whole  community  in  full  assembly  met?  or  to  those 
appointed  by  the  congregation  to  hear  and  adjudicate  such  mat- 
ters? Certainly  the  congregation  has  ears  as  well  as  a  tongue, 
and  it  is  not  all  ears  nor  all  tongue.  Every  well-organized  church 
has  its  eldership,  who  hear  all  such  matters,  and  who  bring  them 
before  the  whole  assembly  only  when  it  is  absolutely  necessary, 
and  even  then  at  a  convenient  season. 

IX.  The  elders  hear  the  matter ;  and  if  the  case  be  one  that  re- 
quires a  special  committee,  which  Paul  calls  "  secular  seats  of 
judicature,"  1  Cor.  vi.  4,  they  appoint  it;  then,  and  not  till  then, 
if  their  decision  of  the  matter  be  refused,  they  bring  it  before  the 
■whole  congregation,  and  he  is  excluded  from  among  them,  that 
he  may  be  as  a  heathen  man  and  a  publican — one  entitled  only  to 
civil  and  not  to  Christian  respect — one  whose  company  is  to  be 
eschewed  rather  than  courted. 

X.  The  whole  community  can  act,  and  aught  to  act,  in  receiv- 
ing and  in  excluding  persons:  but  in  the  aggregate,  it  can  never 
become  judges  of  offences  and  a  tribunal  of  trial.  Such  an  insti- 
tution was  never  set  up  by  divine  authority.  No  community  is 
composed  only  of  wise  and  discreet  full-grown  men.  The  Chris- 
tian church  engrosses  old  men,  young  men,  and  babes  in  Christ. 
Shall  the  voice  of  a  babe  be  heard,  or  counted  as  a  vote,  in  a  case 
of  discipline?  What  is  the  use  of  bishops  in  a  church,  if  all  are 
to  rule— of  judges,  if  all  are  judges  of  fact  and  law?  No  wonder 
that  broils  and  heart-burnings,  and  scandals  of  all  sorts  disturlr 
those  communities  ruled  by  a  democracy  of  the  whole — where 
every  thing  is  to  be  judged  in  public  and  full  assembly.  Such 
is  not  the  Christian  system.  It  ordains  that  certtvin  persons  shall 
judge  and  rule,*  and  that  all  things  shall  "  be  dune  decent!y  and 
in  order." 

XI.  Besides  matters  of  private  trespass  between  brethren,  there 
are  matters  of  public  wrong,  or  acts  of  injustice  towards  tlie 
Vkhoie  Christian  community,  and  also  towards  them  that  are  with 

*  1  Ilm.  m.  5, ;  V.  17.    Acts  xx.  28-31.    Hub.  xlii.  17,  4c.  tc 


THE  CHRISTIAN   SYSTEM.  89 

out.  Drunkenness  in  a  professor,  for  example,  is  a  sin  against 
God  and  against  all  the  Christian  brotherhood.  It  is,  moreover, 
a  public  nuisance  to  all  men,  so  far  as  it  is  witnessed  or  known. 
The  transgressor  in  such  a  case,  if  he  be  not  penitent  and  reform, 
must  be  convicted  of  the  offence.  An  attempt  at  convicting  him 
of  the  offence  is  not  to  be  made  till  he  fail  to  acknowledge  it.  A 
failui-e  to  acknowledge,  or  aii  attempt  to  deny,  calls  for  conviction, 
and  precludes  the  idea  of  repentance. 

XII.  In  all  cases  of  conviction  the  church  is  to  be  addressed 
through  its  rulers.  No  private  individual  has  a  right  to  accuse 
any  person  before  the  whole  community.  The  charge,  in  no  case, 
is  to  be  preferred  before  the  whole  congregation.  Such  a  pro- 
cedure is  without  precedent  in  the  Law  or  in  the  Gospel — in  any 
well-regulated  society,  church,  or  state.  If,  then,  any  brother  fall 
into  any  public  offence,  those  privy  to  it  notify  the  elders  of  the 
church,  or  those  for  the  time-being  presiding  over  it,  of  the  fact, 
and  of  the  evidence  on  which  they  rely.  The  matter  is  then  in 
the  hands  of  the  proper  persons.  They  prosecute  the  investiga- 
tion of  it;  and,  on  the  denial  of  the  accused,  seek  to  convict  him 
of  the  allegation. 

XIIL  When  a  person  is  convicted  of  any  offence,  he  is  un- 
worthy of  the  confidence  of  the  brethren ;  for  conviction  supposes 
concealment  and  denial ;  and  these,  of  course,  are  evidence  of 
impenitence.  We  do  not  say  that  such  a  one  is  never  again  to  be 
■worthy  of  such  confidence;  but  that  until  he  has  given  satisfac- 
tory proofs  of  genuine  repentance,  he  is  to  be  treated  as  one  not 
of  the  body  of  Christ. 

XIV.  In  all  cases  of  hopeful  repentance  the  transgressor  is  to 
be  restored  with  admonition.  The  acknowledgment  of  an  offence, 
and  of  repentance  for  ^t,  are,  in  all  cases,  to  be  as  public  as  the 
ein  itself.  Peter's  sin  and  repentance  are  as  public  as  his  name. 
So  was  David's.  So  should  be  those  of  all  transgressors.  Those 
who  have  caused  the  Saviour  and  his  faithful  followers  to  blush 
ought  themselves  to  be  made  to  blush  before  the  world ;  and  if 
their  sorrow  and  amendment  be  genuine,  they  will  do  it  cheerfully 
and  fully.  "Them  that  sin  rebuke  before  all,  that  others  also 
may  fear."     1  Tim.  v.  29.* 

XV.  Whether  it  may  be  always  prudent  in  the  incipient  stages 
of  every  case  of  discipline  to  have  open  doors,  or  whether  some 
cases  may  not  require  closed   doors,  are   questions  referred  to 

*  By  a  reft'rpiice  to  an  Extra  on  Order,  published  1S35,  the  curious  r(>ader  may  find 
othei'  U6«:ful  )iint«  on  the  suttjevt  of  UiEcipline. 

8^ 


90  THE  CHRISTIAN    SYSTEM. 

buman  prudence ;  but  in  the  case  of  the  ultimate  decision  of  tlie 
conoiregation,  and  in  that  of  exclusion,  there  can  be  but  one 
opinion  on  the  necessity  and  utility  of  its  being  done  in  the  pre- 
sence of  all  who  may  please  to  attend. 


CHAPTER  XXVII. 

EXPEDIENCY. 


I.  "All  things  lawful  are  not  expedient,  because  all  things 
lawful  edify  not."  So  Paul  substantially  affirmed.  A  position 
of  licentious  tendency,  if  not  well  qualified.  As  defined  by  its 
author,  it  is  perfectly  safe.  He  only  assumed  that  there  were 
many  things  which  he  might  lawfully  do,  which  were  not  expe- 
dient for  him  to  do.  lie  might,  for  example,  have  married  a  wife, 
eat  the  flesh  of  either  Jewish  or  Pagan  sacrifices,  or  drunk  the 
■wine  of  their  libations,  &c.  &c.,  according  to  the  Christian  law; 
but,  in  the  circumstances  of  his  peculiar  vocation  and  localities, 
to  have  done  these  things  would  have  been  inexpedient. 

II.  Law  itself  is,  indeed,  at  best  but  an  expedient — a  means, 
supposed  at  the  time  of  its  promulgation,  suitable  to  some  rational 
end.  But,  owing  to  the  mutability  of  things,  laws  often  fail  to 
be  the  best  means  to  the  ends  proposod;  and  are  therefore  abo- 
lished, or,  for  the  time-being,  suspended.  This  is  true  of  all  laws 
and  institutions  prescribing  the  modes  and  forms  of  action,  whether 
in  religion  or  morality.  Moral  laws,  properly  so  called,  are,  in- 
deed, immutable;  because  the  principleof  every  moral  law  is 
love,  and  that  never  can  cease  to  be  not  only  a  way  and  means, 
but  the  only  way  and  means,  to  rational,  to  human  happiness. 
Positive  precepts,  however,  prescribing  the  forms  of  religious  and 
moral  action,  emanating  from  God  himself,  have  been  changed, 
and  may  again  be  changed,  while  all  the  elements  of  piety  and 
morality  are  immutable.  It  would  now,  for  example,  be  immoral 
to  marry  a  natural  sister;  yet  it  was  for  a  time  done  by  divine 
authority.  It  became  inexpedient  to  continue  the  practice,  and 
the  law  was  changed. 

III.  There  is,  therefore,  a  law  of  expediency,  as  well  as  the  ex- 
pediency of  law.  This  law  of  expediency,  as  it  is,  indeed,  the 
basis  of  the  expediency  of  law  in  the  divine  government,  has 


THE   CHRISTIAN   SYSTEM,  91 

been,  as  in  the  case  of  David  eating  the  loavps  of  the  presence, 
and  the  priests  profaning  the  Sabbath  by  the  hibors  of  the  templp, 
occasionally  elevated  above  the  precepts  that  prescribe  the  forms 
of  religious  and  moral  action.  True,  indeed,  that  such  cases  are 
exceedingly  rare;  and  they  are  rare  reasoners  who  can  safely  de- 
cide when  any  particular  precept  prescribing  the  form  of  action 
may,  for  the  sake  of  the  action  itself,  be  waived  or  suspended.  It 
18,  moreover,  exceedingly  questionable,  whether,  under  the  more 
perfect  institution  of  Christianity,  the  law  of  expediency  can 
ever  clash  with  any  moral  or  religious  precept  in  the  New  Cove- 
nant. 

IV.  Still,  there  are  many  things  left  to  the  law  of  expediency, 
concerning  which  no  precepts  are  found  in  the  apostolic  writings. 
To  ascertain  these  is  the  object  of  this  chapter.  They  are  then, 
in  one  sentence,  those  things,  or  forms  of  action,  which  it  was 
impossible  or  unnecessary  to  reduce  to  special  precepts;  conse- 
quently they  are  not  faith,  piety,  nor  morality;  because  whatever 
is  of  the  faith,  of  the  worship,  or  of  the  morality  of  Christianity, 
was  both  possible  and  necessary  to  be  promulgated ;  and  is  ex- 
pressly and  fully  propounded  in  the  sacred  scriptures.  The  law 
of  expediency,  then,  has  no  place  in  determining  the  articles  of 
faith,  acts  of  worship,  nor  principles  of  morality.  All  these  re- 
quire a  ^'ihus  saith  the  Lord"  in  express  statements,  and  the  sacred 
writings  have  clearly  defined  and  decided  them.  But  in  other 
matters  that  may  be  called  the  circumstantials  of  the  gospel  and 
of  the  church  of  Christ,  the  people  of  God  are  left  to  their  own 
discretion  and  to  the  facilities  and  exigencies  of  society. 

V.  Many  things,  indeed,  that  are  of  vital  importance  to  the 
well-being  and  prosperity  of  the  kingdom  of  Christ,  are  left  to 
the  law  of  expediency.  A  few  examples  will  suffice : — Can  any 
one  imagine  any  measures  of  more  consequence  than  the  safe- 
keeping of  the  apostolic  writings,  the  multiplication  of  copies, 
the  translation  of  them  into  different  languages,  and  the  mode  of 
distributing  them  throughout  the  whole  world  ?  Now,  who  can 
show  a  positive  or  special  precept  on  any  one  of  these  four  vital 
points?  Scribes  or  copyists,  paper-makers,  printers,  bookbinders, 
and  vendors  of  the  oracles  of  God,  are  as  unknown  to  the  apos- 
tolic writers  as  mails,  post-offices,  railroads,  and  steam-engines. 
So  negligent,  too,  has  the  kingdom  of  Christ  been  on  some  of 
these  points,  that  she  has  not  at  this  hour  a  received  copy  of  the 
Living  Oracles.  We  American  and  English  people  have  a  re- 
ceived version  by  authority  of  a  king ;  but  we  have  not  a  received 


92  THE  CHRISTIAN   SYSTEM 

ORTOiNAi.  by  the  authority  of  any  king  or  government,  civil  oi 
ecclesiastic.     A  startling  fact,  truly!     But  who  dar'es  to  deny  it? 

VI.  Next  to  these  are  meeting-houses,  baptisteries,  Lord's  tables, 
the  emblematic  loaf  and  cup,  times  of  convocation,  arrange- 
ments for  the  day,  &c.  &c.  Acts  of  parliament,  decrees  of  synnds 
and  councils,  but  no  apostolic  enactments,  statutes,  or  laws,  are 
found  for  any  of  these  important  items.  There  is  neither  precept 
nor  precedent  in  the  New  Testament  for  building,  hiring,  buying, 
or  possessing  a  meeting-house;  for  erecting  a  baptismal  basin, 
font,  or  bath;  for  chancel,  altar,  table,  leavened  or  unleavened 
bread,  chalice,  cup,  or  tankard,  and  many  other  things  of  equal 
value. 

VII.  There  is  no  law,  rule,  or  precedent  for  the  manner  of  eat- 
ing the  Lord's  supper,  no  hint  as  to  the  quantity  of  bread  and 
wine  to  be  used  by  each  participant;  nothing  said  about  who 
shall  partake  first,  or  how  it  shall  be  conveyed  from  one  to  an- 
other. These  are  all  discretionary  matters,  and  left  to  the  pru- 
dence and  good  sense  of  the  Christian  communities — in  other 
words,  to  the  law  of  expediency. 

VIII.  Touching  these  and  very  many  other  such  matters  and 
things,  nothing  is  enacted,  prescribed,  or  decided  by  apostolic 
authority ;  but  all  the  things  to  be  done  are  enjoined  in  very  clear 
and  broad  precepts,  or  in  very  striking  and  clear  apostolic  pre- 
cedents. General  laws  and  precepts,  embracing  the  whole  range 
of  religious  and  moral  action,  are  often  found  in  the  sayings  of 
the  Lord  and  of  his  ministers  of  the  New  Institution,  from  which 
also  our  duties  and  obligations  may  be  clearly  ascertained.  That 
"marriage  is  honorable  in  all"  is  clearly  taught;  but  who  ever 
read  a  verse  on  the  wanner  in  which  this  most  important  of  all 
social  institutions  is  to  be  performed?  No  age  is  fixed  at  which 
the  covenant  sliall  be  made  or  ratified — no  time  of  life  prescribed 
for  its  consummation — nothing  said  about  who  shall  perform  the 
service,  the  formula,  the  witnesses,  the  record,  «fec.  An(i,  8till 
more  singular,  there  is  no  table,  or  law,  or  statute  in  all  the  New 
Covenant  saying  who  |nay,  or  who  may  not,  enter  into  that  rela- 
tion on  any  principle  of  consanguinity  or  affinity.  By  the  consent 
of  the  Christian  church  the  Jewish  law  obtains  in  this  matter. 

IX.  The  conimunion  of  saints,  of  all  Christian  churclies — the 
co-operation  of  clmrches  as  one  holy  nation,  a  kingdom  of  priests, 
as  a  peculiar  people  in  all  common  interests  and  benefits — an  effi- 
cient gospel  ministry,  supported  justly  and  lionorably  by  the 
whole  community — are  matters  clearly  aod  fully  taught  by  both 


THE   CHRISTIAN   SYSTEM.  93 

apostolic  precept  and  authority ;  but  the  forms,  the  ways  and 
means  by  which  these  ends  shall  be  attained,  are  left  to  the  law 
of  expediency, 

X.  But  here  arises  a  practical  and  all-important  question,  viz.: 
Who  shall  ascertain  and  who  shall  interpret  this  law  of  expedienci/  f 
We  all  agree  that  expedients  are  to  be  chosen  with  regard  to  tinios, 
seasons,  and  other  circumstances.  Changes  in  these  must  always 
change  expedients.  The  mariner's  compass,  the  art  of  printing, 
new  modes  of  travelling,  banks  and  their  commercial  operations, 
new  forms  of  government,  &c.  &c.,  have  changed  the  order  of 
society  and  all  human  expedients.  Now  the  law  of  expediency 
is  the  law  of  adopting  the  best  present  means  of  attaining  any 
given  end.  But  this  is  a  matter  which  the  wisdom  and  go>)d 
sense  of  individuals  and  communities  must  decide.  This  is  nor, 
this  cannot  be,  a  matter  of  standing  revelation.  Now  if  the  church 
wus  always  unanimous  in  opinion  as  in  faith — if  all  its  accumu- 
lated wisdom  gave  one  uniform  decision  on  all  such  questions — 
then  the  whole  church  is  by  one  voice  to  ascertain  the  law  of  ex- 
pediency on  any  given  point.  But  this  is  not  the  case.  No  class 
of  men,  apostles,  teachers,  privates,  ever  did  agree  on  questions 
of  exfiedieucy.  Paul  and  Barnabas  dissented  and  diifered,  with- 
out aiti/  breach  of  communion,  on  a*question  of  this  sort.  Hence 
arises  the  necessity  of  the  spirit  of  concession,  subordination, 
bearing,  forbearing,  submitting  to  one  another.  When  there  are 
two  views  or  opinions  on  any  question  of  expediency  entertained 
by  two  parties,  one  of  them  must  yield,  or  there  are  two  distinct 
systems  of  operation,  and  ultimately  two  distinct  parties.  Ac- 
cording to  the  law  of  expediency,  then,  the  minors  in  age,  expe- 
rience, or  numbers,  must  give  place  to  the  majors  in  age,  expe- 
rience, or  numbers.  But  as  numbers  are  supposed  to  represent 
the  ratios  of  age,  wisdom,  and  knowledge,  it  is  expedient  ihat  a 
clearly-ascertained  majority  of  those  whose  province  it  is  to  de- 
cide any  maiter  shall  interpret  the  law  of  expediency ;  or,  in  Oilitr 
words,  the  minority  shall  peaceaaly  and  cordially  acquiesce  in 
the  decisions  of  the  majority.  Since  the  age  of  social  compacts 
began,  till  now,  no  other  principle  of  co-operation,  no  other  law 
of  expediency,  can  secure  the  interest?,  the  union,  harmony,  and 
strength  of  any  people,  but  that  of  the  few  submitting  to  the 
many. 

XI.  He  that  asks  for  unanimity  asks  for  what  ia  not  often  at- 
tainable in  a  small  number  of  pers.>ns.  Ho  asks  for  the  liberty 
of  one  or  two  to  govern  or  to  control  awiiole  community — ibr  the 


94  THE   CHRISTIAN   SYSTEM- 

government  of  a  minority,  however  small,  over  a  majority,  how 
ever  large.  Tliis  is  virtually,  though  not  formally,  and  not  often 
intentionally,  the  demand  of  all  the  advocates  of  unanimity  in 
ascertaining  or  interpreting  the  law  of  expediency  in  any  given 
case.  The  law  of  expediency  enacts  that  a  majority  of  the  se- 
niors shall  decide  in  all  cases  what  is  most  expedient  to  be  done 
in  attaining  any  of  the  ends  commanded  in  the  Christian  Institu-r 
tion,  the  means  to  which  are  not  divinely  ordained  in  the  written 
laws  of  that  institution ;  and  that  the  minority  shall  cheerfully 
and  conscientiously  acquiesce  in  such  decisions. 

XII.  The  law  of  love  is  the  supreme  law  of  religion,  morality,  and 
expedienq/.  No  code  of  laws,  without  it,  could  make  or  keep  any 
people  pure,  peaceable,  and  happy;  and  with  it,  we  only  want,  in 
most  matters,  hut  general  laws.  This  is  the  spirit,  and  soul,  and 
body  of  the  Christian  Institution.  We  cannot  love  by  law,  but 
we  can  walk  in  love  with  no  other  law  but  that  of  love.  The 
Christian  system  contemplates  love  as  supreme,  and  makes  no 
arrangements  nor  provisions  for  keeping  together  a  carnal,  worldly, 
selfish,  self-willed  population.  Better  such  a  confederacy  had 
burst  into  as  many  particles  as  persons,  by  the  repellant  principle 
of  selfishness,  than  to  be  hooped  together  by  all  the  laws  of  expe- 
diency from  ^oah  to  John  Wesley. 


CHAPTER  XXVIII. 

HERESY. 


I.  Schisms  and  heresies  are  matters  strongly  reprobated  in  the 
Christian  Scriptures.  That  they  may  be  guarded  against  with  due 
care,  they  must  be  contemplated  and  understood  in  their  true  and 
proper  scriptural  attributes.  We  shall  therefore  first  attempt  to 
define  them. 

II.  The  term  schism  is  found  but  eight  times  in  the  apostolic 
writings.  When  applied  to  a  garment,  Matt.  ix.  16,  Mark  xx. 
21,  it  is  properly  translated  rent ;  applied  to  a  concourse  of  peo- 
ple,' John  vii.  43,  ix.  16,  x.  19,  it  is  translated  division;  when 
applied  to  the  church  by  Paul,  1  Cor.  i.  10,  xi.  18,  xii.  25,  it  de- 
notes division  or  alienation — not  on  account  of  faith,  doctrines,  or 
opinions — but  on  account  of  men  as  leaders  or  chiefs  among  the 
brethren.  So  the  connections  in  which  it  is  found  always  indicate. 
It  is  a  division  as  respects  internal  union,  or  the  union  of  heart 


THE   CHRISTIAN    SYSTEM.  95 

an(\  aflToction,  only  tending  to  a  breach  of  visible  or  ontward  union, 
sind  tlicrcfore  reprobated  by  the  Apostle.  Such  are  its  New  Tes- 
taniRiit  sicceptatiuns. 

III.  Schisms  may  then  exist  where  there  is  the  most  perfect 
agreement  in  faith,  in  doctrine,  in  all  religious  tenets.  Undue  at- 
tachment to  certain  persons,  to  the  disparagement  of  others,  par- 
tial regards  because  of  personal  preferences,  are  the  true  elements 
of  schism  or  division  as  it  appeared  in  Corinth,  and  as  the  word 
is  used  in  the  New  Testament.  But  few  persons,  nowadays, 
can  correctly  appreciate  the  force  of  the  word  schism  in  the  apos- 
tolic age,  because  but  a  very  few  experimentally  know  the  inti- 
macies, the  oneness  of  heart  and  soul,  that  obtained  and  prevailed 
in  the  Christian  profession  while  all  was  genuine  and  uncorrupt. 
A  union  formed  on  Christian  principles — -a  union  with  Christ  and 
with  his  people,  in  views,  sentiments,  feelings,  aims,  and  pur- 
suits— a  real  copartnery  for  eternity — almost  annihilated  indivi- 
duality itself,  and  inseparably  cemented  into  one  spirit  all  the 
genuine  members  of  Christ's  body.  Kindred  drops  do  not  more 
readily  mingle  into  one  mass,  than  flowed  the  souls  of  primitive 
Christians  together  in  all  their  aspirations,  loves,  delights,  and 
interests.  Hence  arose  that  jealousy  in  the  Apostle  Paul  when 
first  he  learned  that  particular  persons  in  Corinth  began  t«  attract 
to  themselves  notice  and  attachment  for  mere  personal,  individual, 
and  fleshly  considerations,  as  leaders  or  chiefs  in  the  Christian 
family.  In  these  indications  he  already  saw  the  dissolution  of 
the  church.  Although  yet  but  one  visible  community,  having  one 
Lord,  one  faith,  one  baptism,  one  table,  one  ostensible  supreme 
and  all-controlling  interest ;  still,  in  these  attachments  to  particular 
persons  he  not  only  saw  a  real  division  or  breach  in  the  hearts  of 
the  people,  but  foresaw  that  it  would  issue  in  positive,  actual,  and 
visible  disunion  or  heresy.  And  here  we  are  led  to  inquire  into 
the  scriptural  import  of  this  word  heresy. 

IV.  Ilairesis,  strictly  and  literally  indicative  of  choice  or  option, 
is  anglicized  heresy,  and  properly  rendered  sect  or  faction,  and  by 
implication  discord  and  contention.  It  is  found  only  7une  times  in 
the  New  Testament.  In  the  Acts  of  the  Apostles,  v.  17,  we 
have  it  rendered  "the  sect  of  the  Sadducees  ;" — xv.  5,  "the  sect 
of  the  Pharisees;" — xxiv.  5,  "the  sect  of  the  Nazarenes  ;" — xxiv. 
14,  "  after  the  way  which  they  call  heresy,  (a  sect,)  so  worship  I," 
Hays  Paul ; — xxvi.  5,  "  after  the  most  strict  sect  of  our.  religion  I 
lived  a  Pharisee  ;" — xxviii.  22,  "as  for  this  sect  (of  the  Christians) 
we  know  that  it  is  everywhere  spoken  against."     Besides  thes? 


96  THE  CHRISTIAN   SYSTEM. 

six  occurrences,  we  find  it  twice  used  by  Paul  in  his  epistles,  and 
once  by  Peter.  1  Cor.  xi.  19,  "  For  there  must  be  heresies  (sects) 
among  you."  Gal.  v.  20,  "  Seditions,  heresies."  2  Peter  ii.  1, 
"  Shall  bring  in  damnable  heresies."  Iti  the  common  version  it 
is,  then,  five  times  rendered  sect,  and  four  times  heresy. 

\.  As  the  word  sect  or  heresy,  found  only  in  the  Acts  of  the 
Apostles  and  Epistles,  does  always  in  the  former  simply  mean  a 
party,  without  any  regard  to  its  tenets,  the  term  has  nothing  in 
it  either  reproachful  or  honorable — nothing  virtuous  or  vicious. 
Hence  it  is  equally  applied  to  Pharisees,  Sadducees,  Nazarenes, 
or  Christians,  without  any  insinuation  as  to  the  character  of  the 
party.  It  is  only  once  rendered  heresy  in  the  Acts,  and  in  that 
place  it  ought  most  obviously  to  have  been  sect.  Paul  had  been 
accused  by  Tertullus  (Acts  xxiv.  6)  with  the  crime  of  being  "a 
ringleader  of  the  sect  of  the  Nazarenes."  Now,  in  vindicating 
himself  from  any  censure  in  this  case,  he  ought  to  have  met  tlie 
charge  under  the  same  title.  This  he  did  in  the  original ;  for  in 
verse  5th,  in  the  indictment,  and  in  verse  14th,  in  his  defence,  we 
have  the  same  word  hairesis.  How  injudicious,  then,  was  it  on 
the  part  of  our  translators  and  the  Vulgate  to  make  Tertullus  ac- 
cuse Paul  of  a  sect,  and  to  make  Paul  defend  himself  of  a  heresy, 
•when  both  Tertullus  and  Paul  used  the  same  word  in  their  speeches 
as  reported  by  Luke  in  the  original ! 

VI.  In  the  new  version  this  word  is,  as  it  should  be.  uniformly 
rendered  sect.  In  the  Epistles,  and  apparently  once  in  the  Acts, 
it  is  used  as  tjiough  it  included  an  idea  of  censure  or  guilt.  Paul 
defends  himself  from  the  accusation  of  Tertullus.  Here,  then,  a 
question  arises: — Why  should  the  term  hairesis  import  blame  in 
its  Christian  and  none  in  its  Jewiih  acceptation  ?  We  answer. 
Because  among  the  Jews  sects  or  parties  did  not  terminate,  as 
among  Christians,  in  separate  communities  or  communions.  They 
resembled  the  high  and  low  church  parties  in  the  Episcopalian 
communion  ;  or  the  different  and  numerous  sects  among  the  Ro- 
manists,— viz. :  Benedictines,  Franciscans,  Dominicans,  Jesuits, 
&c.,  which  never  terminate  in  a  breach  of  communion  or  co-ope- 
ration as  one  church.  Thus  the  Pharisees,  S:idducees,  Ilerodians, 
&c.  frequented  the  same  temple,  altar,  priesthood,  and  united  in 
all  the  same  acts  of  worship.  Not  so  the  Jews  and  Samaritans* 
they  were  real  sects  in  the  Christian  sense.  Again,  among  the 
Jews  the  bond  of  union  was  n:\tional  and  fleshly  ;  an<l.  therefore, 
parlies  could  not  destroy  it.     With  us  it  is  spiritual,  social,  cor- 


THE   CHRISTIAN   SYSTEM.  97 

dial, — one  faith,  one  hope,  one  spirit ;  and  parties  are  destructive 
of  this  in  the  superlative  degree. 

VII.  To  this  view  there  is  but  one  plausible  objection;  and 
that  we  meet  in  the  answer  to  the  question,  Why  did  Paul  defend 
himself  from  the  accusation  of  Terttdlus  as  indicating  censure,  if 
sects  among  the  Jews  were  such  harmless  and  inoffensive  things  ? 
We  answer,  There  is  no  blame  in  the  simple  imputation  of  a  sect, 
hut  in  the  ideas  which  Tertullus  connected  with  it.  The  Romans 
had  agreed  to  protect  the  Jews  in  the  enjoyment  of  their  religion 
and  thej  wished  in  the  presence  of  Felix  to  make  Paul  appear  an 
apostate  from  that  religion — "a  pestilent  fellow,  a  mover  of  sedi- 
tion,  a  ringleader  of  the  sect  of  the  Nazarenes" — that  he  might 
be  from  under  the  protection  granted  to  the  Jews'  religion.  From 
this  view  only  can  we  see  the  wisdom  of  Paul's  defence.  lie 
admits  the  charge  of  being  a  sectary,  but  in  no  criminal  sense — 
worshipping  the  same  God  with  them,  believing  every  word  in 
their  law  and  Prophets,  and  cherishing  the  same  hope  of  a  future 
life  in  the  resurrection  of  the  dead,  and  thus  evinces  that  nothing 
offennive  or  criminal  could  be  imputed  to  him  on  account  of  his 
being  a  ringleader  of  the  sect  of  the  Nazarenes. 

VIII.  In  the  Christian  epistles  it  is,  however,  used  in  a  bad 
sense,  and  is  always  connected  with  censure.  This  may  have 
been  the  reason  why  King  James's  version  changes  the  translation 
into  heresies,  or,  as  in  the  case  of  baptism,  bishop,  &c.,  anglicizes 
rather  than  transhvtes  the  word.  It  is  not,  however,  a  good  or  a 
sufficient  reason,  because  it  necessarily  imposes  upon  the  English 
reader  thn,thei-esy  in  the  epistles,  and  sect  in  the  Acts  of  the  Apos- 
tles, are  two  distinct  and  different  things  ;  and  this,  of  course, 
not  only  obscures  those  passages,  but  also  prevents  the  clear  in- 
telHg«nce  of  a  matter  essential  to  our  duty  and  our  happiness. 
The  acceptation,  however,  is  not  materially  different  in  the  epis- 
tles, except  in  the  relation  of  things.  When  the  word  sect  is  con- 
•lected  with  a  proper  name,  such  as  the  sect  of  the  Pharisees,  the 
sect  of  the  Sadducees,  or  the  sect  of  the  Christians,  it  is  used  in  a 
middle  sense,  neither  as  intimating  truth  or  error,  good  or  evil ; 
but  if  it  be  applied  to  a  party  formed  in  a  community  which  ad- 
mits of  no  division  or  subdivision  in  its  nature,  because  necessa- 
rily tending  to  its  corruption  and  destruction,  then,  in  that  rela- 
tion and  sense,  a  sect  is  a  destructive  and  condemnable  thing. 
Now,  in  the  Episiles  it  is  always  taken  in  this  sense,  and  ia 

9 


98  THE  CHRISTIAN   SYSTEM, 

ranked  with  Jaciions,  as  a  work  of  the  flesh,  carnal  and  destroo- 
tive,  and  doomed  to  the  judgments  of  Heaven. 

IX.  Still,  in  its  scriptural  application,  whether  used  by  Luke, 
Paul,  or  Peter,  (and  it  is  found  in  no  other  writer,)  it  never  re- 
lates to  doctrine,  tenet,  opinion,  or  faith.  There  is  not,  in  sacred 
usage,  any  tenet,  or  doctrine,  which  is  called  heresy,  or  sect.  Hence 
that  ecclesiastical  definition,  viz.:  "Heresy  denotes  some  eiToneoui 
opinion,  tenet,  or  doctrine  obstinately  persisted  in,"  is  without  any 
countenance  from  the  New  Testament.  Heresy  and  heretical, 
in  the  lips  of  Paul  and  Peter,  and  in  the  lips  of  an  ancient 
or  modern  schoolman  or  churchman,  are  two  very  difierent 
things. 

X.  But  some  allege  that  any  doctrine  that  makes  division  i&  he- 
retical, and  therefore  condemnable.  It  may  be  admitted,  for  the 
«ake  of  argument,  that  any  doctrine  or  action  that  makes  division 
is  heretical  or  divisive ;  but  on  this  account  it  is  not  condemnable; 
because  in  that  sense  Jesus  Christ  was  a  heretic  and  his  gfspel 
heresy :  for  he  came  to  make  divisions  on  earth,  and  did  make  a 
sect ;  and,  of  course,  his  doctrine  is  divisive  or  heretical. 

XI.  Now,  if  we  say  Jesus  was  a  heretic,  and  his  gospel  heresy, 
and  his  followers  sectaries,  does  not  this  divest  the  word  of  any 
bad  or  culpable  significance,  and  make  both  heretics,  heresies, 
and  sects  innocent  things?  It  does,  so  far  as  all  without  Christ's 
kingdom  or  institution  are  concerned.  But  this  is  the  all-import- 
ant difference  in  this  place;  Christians,  contradistinguished  from 
Jews,  Mussulmen,  Pagans,  Infidels,  are  lawfully,  righteously,  and 
innocently  a  sect,  a  heresy:  but  a  sect  among  these  is  corrupt, 
treasonable,  and  most  reprehensible,  according  to  every  precept, 
doctrine,  and  saying  of  the  New  Institution.  Thus  a  man  may 
be  a  Christian,  or  of  the  sect  of  the  Nazarenes,  but  not  a  Lu- 
theran, a  Calvinist,  an  Arminian,  without  blame. 

XII.  The  words  schism  and  heresy  so  far  explained,  may  we  no* 
regard  schism  as  the  cause,  and  heresy  as  the  efiect?  or,  in  thei 
words,  must  we  not  regard  sects  as  the  efi"ects  of  schisms?  The 
philosophy  of  the  whole  matter,  then,  is,  that  separation  is  the 
effect  of  alienation  of  heart,  alienation  the  fruit  of  rival  attacli- 
ments,  which  in  the  church  generally  begin  in  personal  sympa- 
thies or  personal  antipathies,  and  end  in  detaching  the  suljects  .)f 
them  from  the  body  of  Christ.  In  this  view  of  the  matter  Paul 
seems  to  reason,  1  Cor.  xi.  18,  19: — "There  are  schiums  among 
you — for  there  must  be  sects  among  you,  that  the  approved  may 
be  made  manifest."     The  schisms  ia  Corinth  began  in  particular 


THE   CHRISTIAN    SYSTEM.  99 

predilections  for  great  teachers;  such  as  Paul,  Apollo*,  Cephas. 
These  preferences  violated  that  w/«7,y  q/"  .vptVtV,  tuat  on  ness  of 
heart,  e88en:ial  to  one  body  in  Christ;  ai.d  that  led  to  parties  iu 
the  church,  displayed  in  the  manner  they  celebrated  the  supper. 
This  same  spirit  in  other  communities  ultimately  led  to  visible 
separations  and  distinct  sects,  as  among  the  professed  members 
of  Christ's  body  at  the  present  day. 

*  XIII.  Paul,  in  commenting  on  this  most  ancient  schism,  further 
observes,  that  there  must,  of  necessity,  be  sects  in  such  a  state  of 
things,  that  "  the  approved  may  be  made  manifest."  So  true  it 
is  that  all  strifes,  contentions,  parties,  and  sects  grow  out  of  cor- 
ruption. Sects  are  the  egress  of  corruptions.  The  approved  hold 
to  Christ,  and  thus  become  manifest;  the  disapproved  follow 
human  leaders,  and  are  also  made  manifest.  There  appears  no 
other  cure  for  a  corrupt  and  mixed  community  than  heresies  or 
sects.  It  is  as  wise  and  benevolent  a  provnsion  in  a  remedial 
system,  that  incurable  corruption  should  work  out  in  this  way,  as 
that  law  in  the  animal  kingdom  which  forces  to  the  surface  all 
unfriendly  humors,  and  congregates  into  swellings  and  biles 
those  vicious  particles  which  would  otherwise  vitiate  the  whole 
system,  and  fatally  terminate  in  the  ruin  of  the  body. 

XIV.  Men,  indeed,  do  not  fall  in  love  with  Paul,  Peter,  and 
Cephas,  in  the  partisan  sense,  till  they  have  lost  some  of  their 
love  for  Christ.  Hence  the  first  indication  of  personal  reg.irds,  or 
of  sectarian  attachment,  is  the  first  proof  of  declension,  backslid- 
ing, or  apostasy.  The  partisan  attachment  is  of  the  essence  of 
the  first  sin,  and  carries  deeply  concealed  in  its  core  the  first  ele- 
ment of  hatred.  Thus  we  observe  that  he  that  loves  Wesley  for 
any  sectarian  attribute  hates  Calvin  just  in  the  ratio  of  his  at- 
tachment to  his  leader;  as  he  who  loves  Calvin  for  his  human> 
isms  hates  Wesley  for  opposing  them.  While  he  that  loves  only 
what  is  Christian  in  the  two  in  no  sense  hates  either;  but  grieves 
for  the  errors  and  delinquencies  of  both.  If  for  no  other  reason, 
we  ought  most  devoutly  and  ardently  to  eschew  partyism  ;  for 
this  it  ought  to  be  abjured,  viz.:  that  our  hatred  of  one  party  will 
always  be  in  the  ratio  of  our  love  for  its  antagonist;  and  in  all 
such  cases  both  our  love  and  our  hatred  are  obnoxious  to  the  re- 
probation of  God,  and  lie,  indeed,  under  the  doom  of  his  express 
condemnation. 

XV.  On  this  account  we  presume  it  is  that  the  next  place  we 
find  this  word  hairesis,  and  the  only  time  it  is  again  found  in 
Paul's  epistles,  it  stands  immediately  after  "factions"  and  before 


100  TflE  CHKI8TIAN   SYSTEM. 

"envt/ings  and  murders,"  in  Paul's  enumeration  and  classification 
of  the  works  of  the  flesh,  Gal.  v.  20,  the  perpetrators  of  which, 
Paul  strongly  and  repeatedly  affirmed,  shall  not  "enter  the  king- 
dom of  God."  He  says,  "  The  works  of  the  flesh  are  manifest, 
which  are  these — fornication,  uncleanness,  lasciviousness,  sorcery, 
enmities,  strifes,  emulations,  wraths,  brawlings,  factions,  sects, 
envyings,  murders,  intoxication,"  &c.  Ac.  Every  sectary  is,  then, 
Paul  being  in  the  chair  of  judgment,  a  fleshly  man,  and  without  • 
the  precincts  of  the  kingdom  of  God.  A  severe  judgment,  truly ! 
IIow  shall  we  understand  it  ? 

XVI.  It  is  now  still  more  evident  that  heresies  are  not  mere 
opinions,  tenets,  doctrines,  or  theories ;  for  who  will  affirm  that 
opinions,  tenets,  or  theories,  as  such,  are  works  of  the  flesh?  Or 
who  will  say  that  fleshly  principles  are  the  roots  or  reasons  of 
mere  opinions,  tenets,  or  theories,  &c.?  Corrupt  opinions,  in- 
deed, may  be  more  naturally  propagated  or  received  by  corrupt 
men ;  but  to  make  opinions  or  tenets,  even  those  sectarian  opinions 
on  which  some  parties  are  founded,  works  of  the  flesh,  is  to  con- 
found mental  imbecility,  or  a  defective  education,  with  depravity 
of  the  heart ;  for  nothing  can  be  called  a  work  of  the  flesh  that 
partakes  not  of  the  corruptions  of  the  heart.  Uairesis  in  this 
place,  then,  means  sects,  as  it  always  does  in  the  New  Testa- 
ment. 

XVII.  Still  the  question  recurs.  Are  all  religious  sects  works 
of  the  flesh  ?  Paul  makes  no  exceptions.  We  dare  not.  lie 
speaks  not  of  philosophic,  political,  or  foreign  factions  and  sects; 
but  of  those  appertaining  to  the  Christian  institution.  Among 
the  Jews  Paul  himself  was  &  Pharisee;  among  the  political  castes 
he  was  a  Roman;  but  in  religion  he  was  a  Christian  :  not  a  Cal- 
vinist,  Arminian,  or  Methodist;  but  a  Christian.  Indeed,  Paul 
himself,  in  his  history  of  sectaries,  or  of  the  founders  and  makers 
of  religious  parties,  traces  all  their  zeal  and  effort  to  the  stomach, 
rather  than  to  the  conscience,  or  the  love  of  truth.  "Mark 
them,"  says  he,  "who  cause  divisions  and  offences  contrary  to 
the  doctrine  which  you  have  received,  and  avoid  them ;  for  such 
persons  do  not  serve  our  Lord  Jesus  Christ,  but  their  own  belly  ; 
and  by  flattery  and  fair  speeches  deceive  the  hearts  of  the 
simple."  Surely  such  sectaries  and  sects  are  "  the  works  of  the 
flesh." 

XVIII.  But  here  we  oight  to  define  afactionisf  and  a  sectary, 
since  nowadays  we  have  some  sectarians  that  are  not  factionists, 
and  some  factionists  and  factions  that  are  more  than  mere  secta* 


THK   CHRISTIAN   SYSTEM.  101 

ries.  The  factionist,  or,  as  Paul  calls  him,  the  "  heretic,"  makes 
the  faction.  The  faction  are  those  who  take  part  with  him.  While 
the  ordinary  sectaries  are  those  who  are  simply  led  by  the  heretic, 
beguiled  by  his  flatteries  and  fair  speeches,  without  any  sinister 
motive  impelling  their  course.  There  are  many  sectarians  who, 
in  the  simplicity  of  their  hearts,  imagine  their  party  to  be  the 
true  and  only  church  of  Christ,  and  therefore  conscientiously  ad- 
•here  to  it.  There  are  others  who  think  that  no  p.irty  is  the  church 
of  Christ,  but  that  he  has  a  church  in  all  parties — an  invisible 
church — to  wliich  they  think  themselves  to  belong,  and  therefore 
fraternize  with  all  of  a  similar  stamp  in  all  parties  so  far  as  known 
to  them.  These  differ  much  from  the  schismatics,  heretics,  and 
factionists  of  Paul.  These  either  made,  or  labored  to  keep  up, 
a  party  or  a  sect;  and  all  such  persons  are  corrupt,  fleshly  men  ; 
because,  from  pride  of  their  own  opinion,  from  emulation,  ambi- 
tion, or  the  love  of  money,  they  are  prompted  to  create  or  to  keep 
up  a  fiiction  or  sect  favorable  to  their  views  and  interests.  These 
serve  their  own  appetites  and  mind  earthly  things.  But  a  great 
mass  of  sectaries  are  following,  as  they  imagine,  Jesus  Clirist 
and  his  Apostles,  under  the  name  and  tenets  of  Luther,  Calvin, 
Wesley,  &c.  They  are,  without  knowing  it,  the  mere  followers 
of  men ;  for  they  examine  nothing  for  themselves  by  a  constant 
and  habitual  reference  to  the  Bible. 

XIX.  Now,  what  may  be  the  amount  of  carnality  and  fleshly 
or  w(trldly  influence  that  keeps  them  there,  and  what  may  be  the 
amount  of  long-suffering  and  forgiveness  exercised  towards  them 
from  heaven,  I  presume  not  to  dogmatize ;  but  that  the  factionist, 
— the  person  who  makes  a  party, — and  he  who  labors  to  keep  it  up, 
are  certainly  earthly,  sensual,  and  demoniacal;  and,  as  such,  not 
of  the  kingdom  of  God,  we  cannot  but  assert  as  a  conviction  deep 
and  rational,  derived  from  the  most  impartial  examination  of  the 
sacred  scriptures — from  the  clearest  and  most  ample  testimony  of 
the  Holy  Spirit,  speaking  to  us  in  the  words  of  Prophets  and 
Apostles. 

XX.  The  Christian  party  are  "built  on  the  foundation  of  the 
Apostles  and  Prophets,  and  on  Jesus  the  Messiah,  himself  the 
chief  corner-stone,"  and  therefore  onihe  Christian  Scriptures  alone; 
not,  indeed,  as  contradistinguished  from  the  Jewish,  but  as  the 
development  and  full  revelation  of  all  that  concerns  Christ  and 
his  kingdom  contained  in  those  scriptures.  Now,  all  other  parties 
tliat  are  in  any  way  diverse  from  the  Christian  party  are  built 
upon  some  alloy — some  creed,  formula,  or  human  institution  sup- 


102  THE   CHRISTIAN   SYSTEM. 

plementary  to  the  apostolic  laws  and  customs.  This  r.lloy  is 
what  makes  the  party.  So  many  items  of  the  Apostles'  doctrine 
and  BO  many  notions  of  Calvin  combined  produce  the  compound 
called  Calvinism.  So  many  items  of  Luther's  opinions,  com- 
pounded with  the  Apostles'  teaching,  make  Luthcranism.  And 
so  many  portions  of  Wesley's  speculations,  compounded  with 
certain  portions  of  the  New  Testament,  make  the  compound 
called  Methodism.  The  Christian  ingredients  in  these  compounds,* 
so  far  as  they  are  not  neutralized  by  the  human  alloy,  make  the 
Christians  among  them ;  while  the  alloy  makes  the  sectary'. 
Take  away  all  that  belongs  to  the  founder  of  the  sect  in  all  these 
parties,  and  they  would  certainly  coalesce  and  form  one  com- 
munity. 

XXI.  Now,  we  do  not  suppose  that  there  is  the  same  guilt  in 
firming  a  new  Protestant  party  that  there  was  in  first  of  all  form- 
ing the  Roman  Catholic,  the  Greek,  or  any  of  the  ancient  sects. 
The  modern  sects  have  been  got  up  with  the  desire  of  getting 
back  to  primitive  Christianity ;  the  ancient  sects  arose  dinctiy 
from  the  lust  of  power, — from  fleshly,  selfish,  and  worldly  mo- 
tives. Now,  however,  since  we  have  so  largely  eaten  of  the  g  ill 
and  wormwood,  of  the  bitter  fruits  of  sects  and  parties,  and  liave 
learned  the  cause,  the  cure,  and  the  preventive  of  si'itarianism, 
alas  for  all  that  are  found  keeping  up  the  old  landmarks  of  strife, 
or  laying  the  foundation  for  new  rivalries,  partialities,  and  anti- 
pathies, to  arise  and  pollute  many,  to  retard  the  progress  of  the 
gospel  abroad,  and  to  foster  the  spirit  of  infidelity  at  home! 

XXII.  There  remains  another  occurrence  of  hairesis  (sect)  in 
the  writings  of  Peter,  not  yet  formally  examined.  We  shall  now 
specially  consider  it.  This  Apostle  says,  "There  shall  be  false 
teachers  among  you,  who  will  privately  introduce  dentinictire  secta, 
denying  even  the  Lord  that  bought  them,  bringing  on  tliemselves 
swift  destruction;  and  many  will  fidlow  their  bad  prncric-s." 
Paul,  in  his  valedictory  to  the  Ephesians,  also  speaks  of  "grievm.- 
wolves  devouring  the  flock,  and  of  men  rising  out  of  their  <avii 
society  to  draw  away  disciples  after  them,  speaking  pervei-se 
tilings.'*  From  these  intimations  we  loam  the  Apostles  Piul  and 
Peter  foresaw  the  rise  of  sectaries  and  sects;  and  b<.th  of  them, 
it  is  worthy  of  remark,  distinctly  connected  the  sects  with  secta- 
rian teachers:  for  all  sects  have  been  originated  by  false  teachers 
or  by  corrupt  men.  Sectaries,  it  would  appear,  occupy  the  same 
place  under  Christ  that  false  prophets  filled  under  Moses.  Need 
we,  then,  infer  the  danger  of  keeping  up  religious  sects,  or  go  ob 


THE  CHRISTIAN   STSlflfe  103 

to  prove  that  every  one  who  builds  up  a  party  is  a  partaker  of  the 
crime  with  him  who  set  it  up? 

XXIII.  It  behooves  all  men,  then,  who  wish  to  be  approved  by 
the  Lord  at  his  coming,  to  be  up  and  doing  to  purge  and  cleanse 
the  Christian  profession  from  every  root  and  branch  of  sectarian- 
ism, and  to  endeavor  to  destroy  those  destructive  sects  that  liave 
been  a  sort  of  Pandoi-a's  box  to  the  human  race ;  that  have  filled 
the  profession  with  hypocrites,  the  world  with  infidels,  and  re- 
tarded for  so  many  centuries  the  conversion  of  both  Jews  and 
Gentiles  to  the  Christian  faith. 

XXIV.  Finally,  while  endeavoring  to  abolish  the  old  sects,  let 
us  be  cautious  that  we  form  not  a  new  one.  This  may  be  done 
by  either  adding  to,  or  subtracting  from,  the  apostolic  constitution 
a  single  item.  Our  platform  must  be  as  long  and  as  broad  as  the 
New  Testament.  Every  person  that  the  Apostles  would  receive, 
if  present,  we  must  receive  ;  and  therefore  the  one  faith,  one 
Lord,  one  baptism,  one  hope,  one  body,  one  Spirit,  one  God  and 
Father  of  all,  must  be  made  the  reason  of  one,  and  only  one 
table. 

XXV.  Factionists,  or  opinionists,  or  those  who  seek  to  attach 
men  to  themselves  because  of  their  opinions  or  talents  or  per- 
sonal accidents,  whatever  they  may  be,  are  to  be  regarded  as  the 
very  roots  of  bitterness  in  the  Christian  church — as  seeking  their 
own  interests,  honors,  and  profits,  and  not  the  things  of  Jesus 
Christ.  By  such  spirits  as  these  the  ancient  schisms  and  sects 
began  ;  and  by  kindred  spirits,  of  which  every  generation  can 
furnish  its  proper  ratios,  they  are  kept  alive.  All  such  persons 
have  not  the  power  of  efiecting  much ;  but  now  and  then  one 
arises  and  succeeds  in  drawing  away  disciples  after  him.  We 
can  suggest  no  better  remedies  or  preventives  than  those  com- 
manded by  the  Apostles.  Let  us  hoW  fast  their  traditions  ;  con- 
tend only  for  the  faith ;  allow  diflFerences  of  opinion ;  suiFer  no 
dogmatists ;  countenance  none  of  the  disciples  of  Diotrephes ; 
and  walk  in  love,  guided  by  that  wisdom  which  is  "  first  pure, 
then  peaceable,  gentle,  easy  to  be  persuaded,  full  of  mercy  and 
of  good  fruits,  without  partiality  and  without  hypocrisy." 

XXVI.  From  the  preceding  inductions  it  will  appear,  we  pre- 
sume, very  evident  to  all,  that  we  need  neither  telescopes  nor 
microscopes  to  detect  heresies  in  the  New  Testament  sense  of 
that  word.  They  are  neither  more  nor  less  than  sects — plain, 
palpable  sects  and  parties.  Every  party  in  Christendom,  with- 
out respect  to  any  of  its  tenets,  opinions,  or  practices,  is  a  heresy. 


104  CiE   CHRISTIAN   8YSTKM. 

a  schism — unless  there  be  such  a  party  as  stands  exactly  npoa 
the  Apostles'  ground.  Then,  in  that  cape,  it  is  a  sect  just  in  the 
sense  of  the  old  sect  of  the  Nazarenes,  afterwards  called  Chris- 
tians, and  all  others  are  guilty  before  the  Lord,  and  must  be  con- 
demned for  their  opposition  to  Christ's  own  party  ;  whose  party 
■we  are,  provided  we  hold  fast  all,  and  only  all,  the  apostolic  tra- 
ditions, and  build  upon  the  Bible,  the  whole  Bible,  and  nothing 
Dul  the  Bible. 


THE   CHRISTIAN    SYSTEM^  105 


FOUNDATION  OF  CHRISTIAN  UNION. 

"  I  PRAT for  those  who  shall  believe  on  me  through  their 

teaching,  that  all  may  he  one;  that  as  thou,  Father,  art  in  me,  and 
I  in  thee,  they  also  may  he  one  in  us,  that  the  world  may  helieve  that 
thou  hast  sent  me,  and  that  thou  gavest  me  the  glory,  which  I 
have  given  them,  that  they  may  be  one,  as  we  are  one ;  I  in  them, 
and  thou  in  me,  that  their  union  may  be  perfected:  and  that  the 
world  may  know  that  thou  hast  sent  me,  and  that  thou  lovest  them 
as  thou  lovest  me."  Thus  Messiah  prayed ;  and  well  might  he 
pray  thus,  seeing  he  was  wise  enough  to  teach  that,  "If  a  king- 
dom be  torn  by  factions,  that  kingdom  cannot  subsist.  And  if  a 
family  be  torn  by  factions,  that  family  cannot  subsist.  By  civil 
dissensions  any  kingdom  may  be  desolated ;  and  no  city  or  family, 
where  such  dissensions  are,  can  subsist." 

If  this  be  true, — and  true  it  is,  if  Jesus  be  the  Messiah, — in 
what  moral  desolation  is  the  kingdom  of  Jesus  Christ!  Was 
there  at  any  time,  or  is  there  now,  in  all  the  earth,  a  kingdom 
more  convulsed  by  internal  broils  and  dissensions,  than  what  is 
commonly  called  the  church  of  Jesus  Christ?  Should  any  one 
think  it  lawful  to  paganize  both  the  Greek  and  Latin  churches — 
to  eject  one  hundred  millions  of  members  of  the  Greek  an'd  Roman 
communions  from  the  visible  and  invisible  precincts  of  the  Chris- 
tian family  or  kingdom  of  Jesus  Christ,  and  regard  the  Protestant 
faith  and  people  as  the  only  true  faith  and  the  only  true  citizens 
of  the  kingdom  of  Jesus ;  what  then  shall  we  say  of  them,  con- 
templated as  the  visible  kingdom  over  which  Jesus  presides  as 
Prophet,  Priest,  and  King?  Of  forty  millions  of  Protestants 
shall  we  constitute  the  visible  kingdom  of  the  Prince  of  Peace  ? 
Be  it  so  for  the  sake  of  argument ;  and  what  then  ?  The  Christian 
army  is  forty  millions  strong ;  but  how  do  they  muster  ?  Under 
forty  ensigns  ?  Under  forty  antagonist  leaders  ?  Would  to  God 
there  were  but  forty  !  In  the  Geneva  detachment  alone  there  is 
almost  that  number  of  petty  chiefs.  My  soul  sickens  at  the 
details ! 

Take  the  English  branch  of  the  Protestant  faith — I  mean  Eng- 
land and  the  United  States  and  all  the  islands  where  the  English 


106  Y&E   CHRISTIAN   SYSTEM. 

Bible  is  read  ;  and  how  many  broils,  dissensions,  and  anathemas 
may  we  compute?  I  will  not  attempt  to  name  the  antagonizing 
creeds,  feuds,  and  parties,  that  are  in  eternal  war,  under  the  ban- 
ners of  the  Prince  of  Peace.  And  yet  they  talk  of  love  and 
charity,  and  of  the  conversion  of  the  Jews,  the  Turks,  and 
Pagans!!! 

Shall  we  turn  from  the  picture,  lay  down  our  pen,  and  languish 
in  despair?  No:  for  Jesus  has  said,  "Happy  the  peace-makers, 
for  they  shall  be  called  sons  of  God."  But  who  can  make  peace 
when  all  the  elements  are  at  war?  Who  so  enthusiastic  as  to 
fancy  that  he  can  stem  the  torrent  of  strife  or  quench  the  violence 
of  sectarian  fire?  But  the  page  of  universal  history  whispers  in 
our  ears,  "If  you  tarry  till  all  the  belligerent  armies  lay  down 
their  arms  and  make  one  spontaneous  and  simultaneous  efixirt  to 
unite,  you  will  be  as  very  a  simpleton  as  he  that  sat  by  the  Eu- 
phrates waiting. till  all  its  waters  ran  into  the  sea." 

We  are  so  sanguine — perhaps  many  will  say,  so  visionary — aa 
to  imagine  that  a  nucleus  has  been  formed,  or  may  be  formed, 
around  which  may  one  day  congregate  all  the  children  of  God. 
No  one,  at  jvU  events,  can  say  that  it  is  either  impious  or  immoral 
— that  it  is  inhuman  or  unchristian — to  think  about  the  present 
state  of  Christ's  kingdom,  or  to  meditate  upon  the  possibility  or 
practicability  of  any  scheme  of  gathering  together  the  children 
of  God  under  the  ensign  of  the  Cross  alone.  No  one  can  say  that 
such  an  enterprise  is  absolutely  chimerical,  unless  he  affirms  the 
negative  of  the  Messiah's  proposition,  and  declares  that  the  pre- 
sent wars  and  strifes  must  extend  and  multiply  through  all  time, 
and  that  God  will  convert  the  whole  world  without  answenny  the 
prayer  of  his  Son;  or,  rather,  on  a  plan  adverse  to  that  promul- 
gated by  him,  and  in  despite  of  all  the  moral  desolations  which 
have  ensued  upon  all  the  broils  and  battles  of  five  hundred  sects 
and  fifteen  hundred  years  ! 

Dare  any  one  say,  or  even  think  it  unphilanthropic  or  malevo- 
lent to  make  an  eflfort  to  rally  the  broken  ph  ^lanxes  of  Zion's 
King,  and  to  attempt  to  induce  them  to  turn  their  arms  from  one 
another  against  the  common  foe  ?  With  such  a  one  it  were  worse 
than  hopeless  to  reason,  or  to  exchange  a  single  argument.  Shall 
we  not  rather  esteem  it  to  be  the  most  honorable,  acceptable,  and 
praiseworthy  enterprise  that  can  be  dared  or  undertaken  by 
mortal  man  on  this  earthly  stage  of  action  ?  And,  as  God  has  ever 
eiFected  the  most  splendid  revolutions  by  the  most  humble  agents, 
and  by  means  the  most  unlikely  in  the  wisdom  of  all  human 


THE  CHRISTIAN  SYSTEM.  107 

schools,  we  think  it  not  amiss  or  incongruous  to  make  an  effort, 
and  to  put  our  hands  to  the  work  of  peace  and  love. 

From  Messiah's  intercession  above  quoted,  it  is  incontrovertible 
that  union  is  strength,  and  disunion  weakness ;  that  there  is  a 
plan  founded  in  infinite  wisdom  and  love,  by  which,  and  by 
which  alone,  the  world  may  both  believe  and  know  that  God  has 
sent  his  Son  to  be  the  Saviour  of  the  world ;  and,  like  all  the 
schemes  of  Heaven,  it  is  simple  to  admiration.  No  mortal  need 
fancy  that  he  shall  have  the  honor  of  devising  either  the  plan  of 
uniting  Christians  in  one  holy  band  of  zealous  co-operation,  or  of 
•jiconverting  Jews  and  Gentiles  to  the  faith  that  Jesus  is  that  seed 
I  in  whom  all  the  families  of  the  earth  are  yet  to  be  blessed.  The 
♦  plan  is  divine.  It  is  ordained  by  God ;  and,  better  still,  it  is 
already  revealed.  Is  any  one  impatient  to  hear  it?  Let  him 
again  read  the  intercessions  of  the  Lord  Messiah,  which  we  have 
chosen  for  our  motto.  Let  him  then  examine  the  two  following 
propositions,  and  say  whether  these  do  not  express  Heaven's  own 
scheme  of  augmenting  and  conservating  the  body  of  Christ. 

Ist.  Nothing  is  essential  to  the  conversion  of  the  world  but  the 
union  and  co-operahion  of  Christians. 

2d.  Nothing  is  essential  to  the  union  of  Christians  but  the  Apos- 
tles' teaching  or  testimony. 

Or  does  he  choose  to  express  the  plan  of  the  Self-Existent  in 
other  words  ?     Then  he  may  change  the  order,  and  say — 

1st.  Tlie  testimony  of  the  Apostles  is  the  only  and  all-sufficient 
means  of  uniting  all  Christians. 

2d.  The  union  of  Christians  with  the  Apostles'  testimony  is  all- 
SMjfficient  and  alone  stijfficieni  to  the  conversion  of  the  world. 

Neither  truth  alone  nor  union  alone  is  sufficient  to  subdue  the 
unbelieving  nations ;  but  truth  and  union  combined  are  omnipo- 
tent. They  are  omnipotent,  for  God  is  in  them  and  with  them, 
and  has  consecrated  and  blessed  them  for  this  very  purpose. 

These  two  propositions  have  been  stated,  illustrated,  developed, 
(and  shall  I  say  proved?)  in  the  "Christian  Baptist,"  and  "Mil- 
lennial Harbinger,"  to  the  conviction  of  thousands.  Indeed,  one 
of  them  is  as  universally  conceded  as  it  has  been  proposed,  viz.: 
That  the  union  of  Christians  is  essential  to  the  conversion  of  the 
world;  and  though,  perhaps,  some  might  be  found  who  would 
question  whether,  if  all  Christians  were  united,  the  whole  world 
could  be  converted  to  God ;  there  is  no  person,  of  whom  we  have 
hfard,  who  admits  a  general  or  universal  prevalence  of  the  gospel, 
in  Avhat  is  usually  called  the  millennial  age  of  the  world,  and 


109  THE  CHRISTIAN   SYSTEM. 

who  admits  tK..t  laoral  means  will  have  any  thing  to  do  with  itt 
intri.duction,  who  does  not  also  admit  that  the  union  of  Christians 
is  essential  to  that  state  of  things.  Indeed,  to  suppose  that  all 
Christians  will  form  one  communion  in  that  happy  nge  of  the 
world,  and  not  before  it,  is  to  suppose  a  moral  effect  without  a 
cause. 

The  second  proposition,  viz. :  That  the  toord  or  testimony  of  the 
Apostles  is  itself  all-sufficient  and  alone  sufficient  to  the  union  of  all 
Christians,  cannot  be  rationally  doubted  by  any  person  acquainted 
with  that  testimony,  or  who  admits  the  competency  of  their  in- 
spiration to  make  them  infallible  teachers  of  the  Christian  insti- 
tution. And,  indeed,  all  who  contend  for  those  human  institutions 
called  creeds  contend  for  them  as  necessary  only  to  the  existence 
of  a  party,  or  while  the  present  schisms,  contentions,  and  dissen- 
sions exist.  Therefore,  all  the  defences  of  creeds,  ancient  and 
modern,  while  they  assert  that  the  Bible  alone  is  the  only  perfect 
and  infallible  rule  of  faith  and  morals,  not  only  concede  that 
these  symbols  called  creeds  are  imperfect  and  fallible,  but  also 
that  these  creeds  never  can  achieve  what  the  Bible,  without  them, 
can  accomplish. 

But  how  to  do  without  them  appears  to  be  an  insuperable  diflS- 
eulty  to  many  well-disposed  Christians.  To  labor  this  point 
would  be. foreign  to  our  present  purpose;  especially  as  it  has 
already  been  ful'r;f  discussed  in  the  present  controversy.* 

It  is,  perhaps,  altogether  sufficient  at  present  to  propose  the 
question,  How  has  what  is  called  the  church  done  with  them? 
Have  they  not  been  the  fruitful  cause  or  occasion  of  all  the  dis- 
cords, schisms,  and  parties  now  existing  in  Christendom?  And 
will  not  a  very  superficial  observation  and  a  little  experience 
convince  every  man  that  the  rivers  tend  not  more  certainly  to  the 
sea,  than  creeds  and  human  devices  in  religion  tend  to  discords 
and  divisions  ?  Take,  for  example,  two  of  the  most  popular  creeds 
of  the  present  day — the  Westminster,  and  that  of  the  Methodists, 
with  whose  history  American  society  is  better  acquainted  than 
with  that  of  any  other,  and  test  the  tree  by  its  fruits — judge  their 
tendency  by  their  practical  effects  upon  society.  To  say  nothing 
of  the  lesser  schisms  in  the  party  that  once  formed  one  commu- 
nion on  the  platform  of  the  Westminster  creed,  we  can  now  enu- 
nlerate  no  less  than  nine  separate  communions,  9JI  professing  the 
Westminster  Articles  in  substance  or  in  form.     These  are  the 

•  Cbristisn  Baptist,  toI.  ii.  pp.  66,  G7.— Essays  on  the  Westminster  Creed,  vol 
U. — UuvittW  of  Dr.  Moal'i  Circular,  vol.  r. 


THE   CHRISTIAN   SYSTEM.  IW 

General  Assembly  in  Scotland  and  the  United  States,  the  Ca- 
meronians  or  Solemn  League  and  Covenant  Presbyterians,  the 
Burghers  or  Unionists,  the  Anti-Burghers  or  Seceders,  the  Relief 
Presbyterians,  the  Cumberland  Presbyterians,  and  the  New 
School,  now  upon  the  eve  of  being  born.  To  these  might  be 
added  those  called  English  Presbyterians,  who  are  now  more 
generally  known  by  the  name  of  Independents  and  Congregation- 
alists ;  and,  indeed,  the  Glassites  or  Sandemanians,  who  came  out 
of  the  Synod  of  Angus  and  Mearns  in  the  year  1728.  Thus,  in 
one  hundred  and  ninety  years  have  nine  or  ten  distinct  commu- 
nions originated  out  of  the  Westminster  creed, — some  of  them, 
too,  as  discordant  and  aloof  from  each  other  as  were  the  Jews 
and  Samaritans. 

Nor  have  the  Methodists  in  England,  Canada,  and  the  United 
States  done  much  better  for  their  age.  They  now  form  five  or 
six  separate  communions,  under  different  names.  To  say  nothing 
of  the  Whitefieldite  Methodists,  those  of  John  Wesley  are — the 
Wcsleyan  Methodists,  the  New  Connection  of  Methodists,  the 
Methodist  Episcopal  Church,  the  O'Kelly  Methodists,  the  Pro- 
testants, &c. 

And  what  shall  I  say  of  the  twelve  or  fourteen  sects  of  Baptists, 
many  of  whom  have  as  much  affection  for  the  Greek  and  Koman 
church  as  for  one  another?  It  were  useless  to  furnish  other  evi- 
dence in  proof  that  human  opinions,  inferential  reasonings,  and 
deductions  from  the  Bible,  exhibited  in  the  form-of  creeds,  can 
never  unite  Christians ;  as  all  their  fruits  are  alienation,  repulsion, 
bickering,  and  schism.  No  human  creed  in  Protestant  Christendom 
can  he  found  that  has  not  made  a  diviiion  for  every  generation  of  its 
existence.  And  I  may  add,  the  more  thinking,  inquisitive,  and 
intelligent  the  community  which  owns  a  creed,  the  more  frequent 
their  debates  and  schisms. 

But  the  Bible  will  do  no  better  if  men  approach  it  with  a  set 
of  opinions  or  a  human  symbol  in  their  minds.  For  then  it  is 
not  the  Bible,  but  the  opinions  in  the  mind,  that  form  the  bond 
of  union.  Men,  indeed,  had  better  have  a  written  than  an  un- 
xcritten  standard  of  orthodoxy,  if  they  will  not  abandon  speculation 
and  abstract  notions  as  any  part  of  Christian  faith  or  duty. 

But  all  these  modes  of  faith  and  worship  are  based  upon  ar 
mistake  of  the  true  character  of  Revelation,  which  it  has  long 
been  our  effort  to  correct.  With  us  Revelation  has  nothing  to  do 
with  opinions  or  abstract  reasonings;  for  it  is  founded  wholly  and 
outirely  upon  faxts^    There  is  not  ono  abstract  opiaioa,  not  9ne 


MO  THE  CHRISTIAN   6Y8TKM. 

speculative  view,  asserted  or  communicated  io  Old  Testament  or 
Kew.  Moses  begins  vrith  asserting  facts  that  had  transpired  in 
creation  and  providence  ;  and  John  ends  with  asserting  prophetie 
or  prospective  facts  in  the  future  displays  of  providence  and  re- 
demption. Facts,  then,  are  the  alpha  and  the  omega  of  both 
Jewish  and  Christian  revelations. 

But  that  the  reader  may  have  before  his  mind  in  one  summary 
view  the  whole  scheme  of  union  and  co-operation,  which  the 
Living  Oracles  and  the  present  state  of  the  Christian  religion  in 
the  world  demand ;  which  has  been,  at  different  times  and  in 
various  manners,  illustrated  and  sustained,  in  the  present  contro- 
versy, against  divisions, — we  shall  here  submit  it  in  one  period. 

Let  THE  Bible  be  svbstihited  for  all  hvman  creeds;  facts,  for 
def  nit  inns  ;  THtNGS,  for  words ;  faith,  for  speculation;  unity  of 
FAITH,  for  unity  of  opinion;  the  positive  commandments  of  god, 
for  hum-an  leffislation  and  tradition:  piety,  for  ceremony ;  moral- 
ity, for  partisan  zeal;  the  practice  of  religion,  for  the  mere 
profession  of  it:  and  the  work  is  done. 

For  the  illustration  of  the  leading  terms,  and  their  correlates 
found  in  this  project,  and  for  a  full  development  of  our  meaning, 
(as  we  may  not  be  understood  if  interpreted  by  the  polemic 
vocabulary  of  this  ago,)  we  shall  introduce  some  extracts  from  the 
Christian  Baptist  and  Millennial  Harbinger,  developing  our  mean- 
ing, and  containing  some  of  the  capit.al  positions  which  have  been 
fully  elicited  and  canvassed  in  a  controversy  of  twelve  years. 

FACT. 
Fart  moans  something  done.  The  term  deed,  so  common  in  the 
reign  of  James  I.,  is  equivalent  to  our  term  fact.  Truth  and  fact, 
th  lUgh  often  confounded,  are  not  the  same.  All  facts  are  truths, 
)mt  all  truths  are  not'facts.  That  God  exists  is  a  truth,  but  not  a 
fitot :  tlmt  he  created  the  heavens  and  the  earth  is  a  fact  and  a 
•tilth.     That  Paul  was  the  Apostle  of  the  Gentiles  is  a  truth,  but 

I  •!  a  fact;  and  that  he  preached  Christ  to  the  Gentiles  is  both  a 
vt  aiul  a  truth.  The  simple  agreement  of  the  terms  of  any  pro- 
position with  the  subject  of  that  proposition,  or  the  representation 

>f  any  thing  as  it  exists,  is  a  truth.  But  something  must  be 
done  or  effected  before  we  have  a  fact.  There  are  many  things  true 
in  religion,  morals,  politics,  and  general  science,  which  are  not 
facts;  but  these  are  all  but  the  correspondence  of  words  and  ideas 
with  the  things  of  which  they  treat. 

Facta  have  a  power  which  logical  truth  has  not ;  and  therefore 


THE  CHRISTIAN   SYSTEM.  Ill 

we  say  that  facts  are  stubborn  things.  They  are  things,  not 
words.  The  power  of  any  fact  is  the  meaning ;  and  therefore  tlie 
meiisure  of  its  power  is  the  magnitude  of  its  import.  Ail  mural 
facts  have  a  moral  meaning;  and  those  are  properly  called  mural 
facts  which  either  exhibit,  develop,  or  form  mural  character. 
All  those  facts,  or  works  of  God,  which  are  purely  physical,  ex- 
hibit what  have  been  commonly  called  his  natural  or  physical 
perfections ;  and  all  those  facts  or  works  of  God,  which  are  purely 
moral,  exhibit  his  moral  character.  It  so  happens,  however,  that 
all  his  works,  when  properly  understood,  exhibit  both  his  physical 
and  moral  character,  when  viewed  in  all  their  proper  relations. 
Thus,  the  deluge  exhibited  his  power,  his  justice,  and  his  truth  ; 
and  therefore  displayed  both  his  physical  and  moral  grandeur. 
The  turning  of  water  into  wine,  apart  from  its  design,  is  purely  a 
demonstration  of  physical  power;  but,  when  its  design  is  appre- 
hended, it  has  a  moral  force  equal  to  its  physical  majesty. 

The  work  of  redemption  is  a  system  of  works,  or  deeds,  on  the 
part  of  Heaven,  which  constitute  the  most  splendid  series  of  moral 
facts  which  man  or  angel  ever  saw.  And  they  are  the  proof,  the 
argument,  or  the  demonstration,  of  that  regenerating  proposition 
which  presents  God  and  Love  as  two  names  for  one  idea. 

When  these  facts  are  understood,  or  brought  into  immediate 
contact  with  the  mind  of  man,  as  a  moral  seal  or  archetype,  they 
delineate  the  image  of  God  upon  the  human  soul.  All  the  means 
of  yi'ace  are,  therefore,  only  the  means  of  impressing  this  seal  upon 
the  heart, — of  bringing  these  moral  facts  to  make  their  full  impres- 
sion on  the  soul  of  man.  Testimony  and  faith  are  but  the  channel 
through  which  these  facts,  or  the  hand  of  God,  draws  the  image 
on  the  heart  and  character  of  man.  If,  then,  the  fact  and  the  testi- 
mony are  both  the  gift  of  God,  we  mcy  well  say  that  faith  and 
eternal  life  are  also  the  gift  of  God,  through  Jesus  Christ  our 
Lord. 

To  enumerate  the  gospel  facts  would  be  to  narrate  all  that  is 
recorded  of  the  sayings  and  doings  of  Jesus  Christ  from  his  birth 
to  his  coronation  in  the  heavens.  They  are,  however,  c(mcen- 
trated  in  a  few  prominent  ones,  which  group  together  all  tiie  love 
of  God  in  the  gift  of  his  Son.  He  died  for  our  sins—he  was 
buried  in  the  grave — he  rose  from  the  dead  for  our  justification — • 
and  is  ascended  to  the  skies  to  prepare  mansions  for  his  disciples — 
comprehend  the  whole,  or  are  the  heads  of  the  chapters  which 
narrate  the  love  of  God  and  disj:  lay  his  moral  majesty  and  glory 
to  our  view. 


112  THE  CHRISTIAN   SYSTEM 

These  moral  facts  unfold  all  the  moral  grandeur  of  Jehovah, 
and  make  Jesus  the  effulgence  of  his  glory,  the  express  image  of 
his  substance.  These  are  the  moral  seal  which  te-ttimony  convoys 
to  the  understanding,  a.r\d  faith  brings  to  the  hearts  of  sinners,  by 
which  God  creates  them  anew  and  forms  them  for  his  glory.  It 
is  the  Spirit  which  bears  witness — the  Spirit  of  God  and  of  Christ 
which  gives  the  testimony  and  confirms  it  in  the  disciples.  But 
let  us  next  proceed  to  testimony. 

TESTIMONY. 

The  Romans,  from  whom  we  have  borrowed  much  of  our  lan- 
guage, called  the  witness  the  testis.  The  declaration  of  this  testis 
is  still  called  testimony.  In  reference  to  the  material  system 
around  us,  to  all  objects  and  matters  of  sense,  the  eye,  the  ear, 
the  smell,  the  taste,  the  feeling,  are  the  five  witnesses.  What 
we  call  the  evidence  of  sense,  is,  therefore,  the  testimony  of  these 
witnesses,  which  constitute  the  five  avenues  to  the  human  mind 
from  the  kingdom  of  nature.  They  are  figuratively  called  trit- 
nesses,  and  their  evidence  testimony.  But  the  report  or  declaration 
of  intelligent  beings,  such  as  God,  angels,  and  men,  constitute 
what  is  properly  and  literally  called  testimony. 

As  light  reflected  from  any  material  object  upon  the  eye  brings 
that  object  into  contact  with  the  eye,  or  enables  the  object  to 
make  its  image  on  the  eye ;  so  testimony  concerning  any  fivct 
brings  that  fact  into  contact  with  the  mind,  and  enables  it  to 
impress  itself  or  to  form  its  image  upon  the  intellect  or  mind  of 
man.  Now,  be  it  observed,  that,  as  by  our  five  external  senses 
we  acquire  all  information  of  the  objects  of  sense  around  us  ;  so 
by  testimony,  human  or  divine,  we  receive  all  our  information 
upon  all  facts  which  are  not  the  objects  of  immediate  exercise 
of  our  five  senses  upon  the  things  around  us. 

To  appreciate  the  full  value  of  testimony  in  the  divine  work 
of  regeneration,  we  have  only  to  reflect  that  all  the  moral  facts 
which  can  form  moral  character,  after  the  divine  model,  or  which 
can  effect  a  moral  or  religious  change  in  man,  are  found  in  the 
testimony  of  God ;  and  that  no  fact  can  operate  at  all  where  it  is 
not  present,  or  where  it  is  not  known.  The  love  of  God  in  the 
death  of  the  Messiah  never  drew  a  tear  of  gratitude  or  joy  from 
any  eye,  or  excited  a  grateful  emotion  in  any  heart  among  the 
nations  of  our  race  to  whom  the  testimony  never  came.  No  fact 
in  the  history  of  six  thausend  ye  trs,  no  work  of  Ckid  in  creation. 


THE   CHRISTIAN   SYSTEM.  113 

providence,  or  redemption,  has  ever  influenced  the  heart  of  man 
or  woman  to  whom  it  has  not  been  testifiod.  Testimony  is,  then, 
in  regeneration,  as  necessary  as  the  facts  of  which  it  speaks. 

The  real  value  of  any  thing  is  the  labor  which  it  cost,  and  its 
utility  when  acquired.  If  reason  and  justice  arbitrated  all  ques- 
tions upon  the  value  of  property,  the  decision  would  be,  that 
every  article  is  worth  the  amount  of  human  labor  which  is  neces- 
sary to  obtain  it;  and  when  obtained  it  is  again  to  be  tried  in  the 
scales  of  utility.  Now,  as  all  the  facts  and  all  the  truth  whi;h 
can  renovate  human  nature  are  in  the  testimony  of  God,  and  as 
that  testimony  cost  the  labor  and  the  lives  of  the  wisest  and  best 
that  ever  lived,  that  testimony,  to  us,  is  just  as  valuable  as  the 
facts  which  it  records  and  the  labors  and  the  lives  which  it  cost, 
and  just  as  indispensable  in  the  process  of  regeneration  as  were 
the  labors  and  the  lives  of  Prophets,  Apostles,  and  the  Son  of 
God. 

History,  or  narrative,  whether  oral  or  written,  is  only  another 
name  for  testimony.  When,  then,  we  reflect  how  large  a  portion 
of  both  Testaments  is  occupied  in  history,  we  may  judge  of  how 
much  importance  it  is  in  the  judgments  of  God.  Pi'ophecy,  also, 
being  the  history  of  future  facts,  or  a  record  of  things  to  be  done, 
belongs  to  the  same  chapter  of  facts  and  record.  Now,  if  all  past 
facts  and  all  future  facts,  or  all  the  history  or  testimony  concern- 
ing them,  were  erased  from  the  volumes  of  God's  inspiration,  how 
small  would  the  remainder  be!  These  considerations,  added  to- 
gether, only  in  part  exhil)it  the  value  and  utility  of  testimony  in 
the  regeneration  of  mankind.  But  its  value  will  be  still  more 
evident  when  the  proper  import  of  the  term  faith  is  fully  set 
before  us. 

FAITH. 

Ko  testimony,  no  faith:  for  faith  is  only  the  belief  of  testimony, 
or  confidence  in  testimonj'  as  true.  To  believe  without  ttttimony 
is  just  as  impossible  as  to  see  without  light.  The  measure, 
quality,  and  power  of  faith,  are  always  found- in  the  testimony 
believed. 

Where  testimony  begins,  faith  begins;  and  where  testimony 
ends,  faith  ends.  We  believe  Moses  just  as  far  as  Moses  speaks 
or  writes ;  and  when  Moses  has  recorded  his  last  fact,  or  testified 
his  last  truth,  our  faith  in  Moses  terminates.  His  five  books  are, 
therefore,  the  length  and  breadth,  the  height  and  depth,  or,  in 

10» 


114  THE   CHRISTIAN   SYSTEM, 

other  words,  the  measure,  of  our  faith  in  Moses.  The  quality  oi 
Talue  of  fiiith  is  found  in  the  quality  or  value  of  the  testimony. 
If  the  tefstimony  be  valid  and  authoritative,  our  faith  is  strong 
and  (iporative.  "If,"  says  John,  "we  receive  the  testimony  oi 
men,  the  testimony  of  God  is  greater," — stronger  and  more  worthy 
of  credit.  The  value  of  a  bank-bill  is  the  amount  of  the  precious 
metals  which  it  represents,  and  the  indisputable  evidence  of  its 
genuineness ;  so  the  value  of  faith  is  the  importance  of  the  facts 
which  the  testimony  presents,  and  the  assurance  afforded  that  the 
testimony  is  true.  True  or  unfeigned  faith  may  be  contrasted  with 
feigned  faith ;  but  true  faith  is  the  belief  of  truth ;  for  he  that  be- 
lieves a  lie  believes  in  vain. 

'ihe  power  of  faith  is  also  the  power  or  moral  meaning  of  the 
testimony,  or  of  the  facts  which  the  testimony  represents.  If  by 
faith  I  am  transported  with  joy,  or  overwhelmed  in  sorrow,  that 
joy  or  sorrow  is  in  the  facts  contained  in  the  testimony,  or  in  the 
nature  and  relation  of  those  facts  to  me.  If  faith  purifies  the 
heart,  works  by  love,  and  overcomes  the  world,  this  power  is  in 
the  facts  believed.  If  a  father  has  more  joy  in  believing  that  a 
lost  son  has  been  found,  than  in  believing  that  a  lost  slieep  has 
been  brought  home  to  his  fuld,  the  reason  of  this  greater  joy  is 
not  in  the  nature  of  his  believing,  but  in  the  nature  of  the  facts 
believed. 

Here  I  am  led  to  expatiate  on  a  very  popular  and  pernicioua 
error  of  modern  times.  That  error  is,  that  the  nature  or  power 
and  saving  eflBcacy  of  faith  is  not  in  the  truth  believed,  but  in  the 
natvre  of  our  faith,  or  in  the  manner  of  believing  the  truth.  Hence 
all  that  unmeaning  jargon  about  the  nature  of  faith,  and  all  those 
disdainful  sneers  at  what  is  called  "historic  faith" — as  if  there 
could  be  an}-  faith  witliout  history,  written  or  spoken.  Who  ever 
believed  in  Christ  without  hearing  tlie  history  of  bin)  ?  "JIow 
sliall  they  believe  in  him  of  whom  they  have  noi  heard?"  Faith 
never  can  be  more  than  the  receiving  of  testimony  as  true,  or  the 
belief  of  testimony  ;  and  if  that  testimony  be  written  it  is  called 
history,  though  it  is  as  much  history  when  flowing  from  the 
tongue  as  when  flowing  from  the  pen. 

Let  it  be  again  repeated  and  remembered  that  there  is  no  other 
manner  of  belie\iiig  a  fact  than  as  receiving  it  as  true.  If  it  is 
not  received  as  true,  it  is  not  believed ;  and,  when  it  is  believed,  it 
is  no  more  than  regarded  as  true.  This  being  conceded,  then  it 
follows  that  the  efficacy  of  faith  is  always  in  the  fact  believed  or 
the  object  received,  and  not  in  the  nature  or  manner  of  believing. 


THE   CHRISTIAN   SYSTEM.  115 

"  Faith  was  bewilder'd  much  hy  men  who  meant 
To  make  it  clear,  so  simple  in  itself. 
A  thought  so  rudimental  and  so  plain, 
Q'hat  none  by  comment  could  it  plainer  make. 
All  faith  was  one.    In  object,  not  in  kind, 
The  difference  lay.    The  faith  that  saved  a  soul, 
And  that  which  in  the  common  truth  helieved, 
In  essence  were  the  same.    Hear,  then,  what  faith, 
True  Christian  faith,  which  brought  salvation,  was: 
Belief  in  all  that  God  reveal'd  to  men ; 
Observe : — in  all  that  God  reveal'd  to  men 

In  all  he  promised,  threaten'd,  commanded,  said,  * 

Without  exception,  and  without  a  doubt."* 

This  holda  universally  in  all  the  sensitive,  intellectual,  and 
moral  powers  o-f  man.  All  our  pleasures  and  pains,  all  our  joys 
and  sorrows,  are  the  effects  of  the  objects  of  sensation,  reflection, 
faith,  &c.  apprehended  or  received,  and  not  in  the  nature  of  the 
exercise  of  any  power  or  capacity  with  which  we  are  endowed. 
We  shall  illustrate  and  confirm  this  assertion  by  an  appeal  to  the 
experience  of  all. 

Let  us  glance  at  all  our  sensitive  powers.  If,  on  surveying 
with  the  eye  a  beautiful  landscape,  I  am  pleased,  and  on  survey- 
ing a  battle-field  strewed  with  the  spoils  of  death,  I  am  pained, — 
is  it  in  accordance  with  trutli  to  say,  that  the  pleasure  or  the  pain 
received  was  occasioned  by  the  nature  of  vision,  or  the  mode  of 
seeing?  Was  it  not  the  sight,  the  thing  seen,  the  object  of  vision, 
which  produced  the  pleasure  and  the  pain?  The  action  of  look- 
ing, or  the  mode  of  seeing,  was  in  both  cases  the  same ;  but  the 
things  seen,  or  the  objects  of  vision,  were  different:  consequently 
the  effects  produced  were  different. 

If  on  hearing  the  melody  of  the  grove  I  am  delighted,  and  on 
hearing  the  peals  of  thunder  breaking  to  pieces  the  cloud,  dark 
•with  horror,  hanging  over  my  head,  I  am  terrified, — is  the  delight 
or  the  terror  to  be  ascribed  to  the  manner  or  nature  of  hearing, 
or  to  the  thing  heard  ?  Is  it  not  the  thing  heard  which  produces 
the  delight  or  the  terror? 

If  I  am  refreshed  by  the  balmy  fragrance  of  the  opening  bloom 
of  spring,  or  sickened  by  the  fetid  effluvia  of  putrid  carcasses,-  — 
are  these  effects  to  be  ascribed  to  the  peculiar  nature  or  mode  of 
smelling,  or  to  the  thing  smelt?  Or  when  the  honey  and  the  gall 
come  in  contact  with  my  taste,  is  the  sweet  or  the  bitter  to  be 
regarded  as  the  effect  of  my  manner  of  tasting,  or  of  the  object 
tasted  ?  And  when  I  touch  the  ice,  or  the  blazing  torch,  is  the 
effect  or  feeling  produced  to  be  imputed  to  the  manner  of  feeling 

*  Pollok'B  Course  of  Time,  book  viii.  page  189. 


116  THE   CHRISTIAN    SYSTEM. 

them,  or  to  Uie  thing  felt?  May  vre  not,  then,  nffirm  that  all  tht 
pleasures  and  pains  of  sense — all  the  effects  of  sensation — are  the 
results,  not  of  the  manner  in  which  oiir  five  senses  are  exercised, 
but  of  the  objects  on  which  they  are  exercised?  It  may  be  said, 
without  in  the  least  invalidating  this  conclusion,  that  tiie  more 
intimate  the  exercise  of  our  senses  is  with  the  things  on  which 
they  are  exercised,  the  stronger  and  more  forcible  will  be  the 
impressions  made;  but  still  it  is  the  object  seen,  heard,  smelt, 
tasted,  or  felt,  which  affects  us. 

Passing  from  the  outward  to  the  inward  man,  and  on  examining 
the  powers  of  intellection  one  by  one,  we  shall  find  no  exception 
to  the  law  which  pervades  all  our  sensitive  powers.  It  is  neither 
the  faculty  of  perception,  nor  the  manner  of  perception,  but  the 
thing  perceived,  that  excites  us  to  action :  it  is  not  the  exercise 
of  reflection,  but  the  thing  reflected  upon :  it  is  not  memory,  nor 
the  exercise  of  recollection,  but  the  thing  remembered :  it  is  not 
im.agination,  but  the  thing  imagined :  it  is  not  reason  itself,  nor 
the  exercise  of  reason,  but  the  thing  reasoned  upon,  which  affords 
pleasure  or  pain — which  excites  to  action — which  cheers,  allures, 
consoles — which  grieves,  disquiets,  or  discommodes  us. 

Ascending  to  our  volitions  and  our  affections,  we  shall  find  the 
same  universality.  In  a  word,  it  is  not  choosing,  nor  refusing; 
it  is  not  loving,  hating,  fearing,  desiring,  nor  hoping;  it  is  not  the 
nature  of  any  power,  faculty,  or  capacity  of  our  being,  nor  the 
simple  exercise  of  them,  but  the  objects  or  things  upon  which 
they  are  exercised,  which  give  us  pleasure  or  pain;  which  induce 
us  to  action,  or  influence  our  behavior.  Faith,  then,  or  the  power 
of  believing,  must  be  an  anomalous  thing — a  power  sui  generis — 
an  exception  to  the  laws  under  which  every  power,  faculty,  or  ca- 
pacity of  man  is  placed,  unless  its  measure,  quality,  power  and 
eflBcacy  be  in  the  facts  which  are  testified,  in  the  objects  on  which 
it  terminates. 

There  is  no  connection  of  cause  and  effect  more  intimate — there 
is  no  system  of  dependencies  more  closely  linked — there  is  no 
arrangement  of  things  more  natural  or  necessary,  than  the  ideas 
represented  l)y  the  terms  fad,  testimony,  faith  and  feeling.  The 
first  is  for  the  last,  and  the  two  intermediates  are  made  necessary 
by  the  force  of  circumstances,  as  the  means  for  the  end.  The 
fact,  or  the  thing  said  to  be  done,  produces  the  change  in  the 
frame  of  mind.  The  testimony,  or  the  report  of  the  thing  said 
or  done,  is  essential  to  belief;  and  belief  of  it  is  necessary  to 
bring  the  thing  said  or  done  to  the  heart.     The  change  of  heart 


THE  CHRISTIAN   SYSTEM.  117 

IS  the  end  proposed  in  this  part  of  thi  process  of  re;2;on oration  ; 
and  we  may  sue  tliat  the  piocess  on  the  part  of  Heaven  is,  thug 
far,  natural  and  rational :  or,  in  other  words,  consistent  with  the 
constitutijn  of  our  nature.* 

CONFIRMATION    OF   THE   TESTIMONY. 

All  revealed  religion  is  based  upon  facts.  Testimony  has  re- 
spect to  facts  onl^' ;  and  that  testimony  may  be  crediMo,  it  must 
be  confirmed.  These  points  are  of  so  much  impor.anco  as  t)  de- 
serve some  illustration,  and  much  consideration.  By  fadfi  we 
always  mean  soi^etliing  said  or  dcme.  The  works  of  Gml  and 
tlie  words  of  G('d,  or  the  things  done  or  spoken  by  God,  are  those 
facts  wiiich  arc  laid  down  and  exhibited  in  the  Bible  as  the  foun- 
dation of  all  fiiith,  hope,  love,  piety,  and  humanity.  All  true 
and  useful  knowledge  is  an  acquaintance  with  facts:  and  all  true 
science  is  acquired  from  the  observation  and  comparison  of  facts. 
But  he  tliat  made  the  heart  of  man  and  gave  him  an  intelligent 
spirit  knows  that  facts  alone  can  move  the  affections  and  com-^ 
maud  tlie  passions  of  man.  Hence  tlie  scheme  of  mercy  wliich 
he  has  discovered  to  tlie  world  is  all  contained  in,  and  developed 
by,  the  works  of  mercy  which  he  has  wrouglit. 

Facts  have  a  meaning  which  the  understanding  apprehends, 
and  the  heart  feels.  According  to  the  meaning  or  nature  of  the 
fact  is  its  effect  upon  us.  If  a  friend  have  risked  his  life  or 
sacrificed  his  reputation  or  fortune  to  relieve  us,  we  cannot  but 
confide  in  him  and  love  him.  If  an  enemy  have  attempted  our 
life,  invaded  our  propertj',  or  attacked  our  reputation,  we  cannot, 
naturally,  but  hate  him.  Nothing  but  the  command  of  a  bene- 
factor, or  the  will  of  some  dear  friend  who  has  laid  us  under 
obligation  to  himself,  can  prevent  us  from  hating  our  enemies. 
If  a  beloved  relative  have  sustained  some  great  misfortune,  we 
must  feel  sorry  ;  or  if  he  have  been  rescued  from  some  impendint; 
calamity,  we  must  feel  glad.  Our  joy  in  the  latter  case,  and  our 
sorrow  in  the  former,  arise  from  the  meaning  or  nature  of  the 
fact.  The  feelings  corresponding  with  the  nature  of  the  fact  are 
excited  or  called  into  existence  the  moment  the  fact  is  known  or 
believed.  It  is  known  when  we  have  witnessed  it  ourselves,  and 
it  is  believed  when  reported  to  us  by  credible  persons  who  have 
\vitnes8<>d  it.  This  is  the  chief  difference  between  faith  and 
knowledge. 

«  MUIenDial  Uarbiuser,  Bxtra,  No.  6,  pp.  310-315. 


118  THE  CHRISTIAN   SYSTEM. 

As  existences  or  beings  must  precede  knowledge,  so  facte 
must  precede  either  knowledge  or  belief.  An  event  must  happen 
before  it  can  be  known  by  man — it  must  be  known  by  some  be- 
fore it  can  be  reported  to  others — it  must  be  reported  before  it  can 
be  believed — and  the  testimony  must  be  confirmed  or  made 
credible  before  it  can  be  relied  on. 

Something  must  be  done  before  it  can  be  known,  reported, 'or 
believed.  Hence,  in  the  order  of  nature,  there  is  first  the  fact ; 
then  the  testimony ;  and  then  the  belief.  A  was  drowned  before 
B  reported  it — B  reported  it  before  C  believed  it — and  C  believed 
it  before  he  was  grieved  at  it.  This  is  the  unchangeable  and 
universal  order  of  things  as  respects  belief  In  this  example, 
when  we  reason  from  effect  to  cause,  it  is  gne.f,  belief,  testimony, 
fact;  and  from  cause  to  effect,  it  is  fact,  testimony,  belief  grief 
"We  ascend  from  grief  to  belief — from  belief  to  testimony — from 
testimony  to  fact.  We  descend  from  fiict  to  testimony — from 
testimony  to  belief — and  from  belief  to  grief.  To  this  there  is 
no  exception,  more  than  against  the  universality  of  the  law  of 
gravity.  If,  then,  there  was  nothing  said  or  done,  there  could  be 
no  testimony,  and  so  no  faith.  Ileiigious  affections  spring  from 
faith,  and  therefore  it  is  of  importance  that  this  subject  should  be 
disintricated  from  the  mysticism  of  the  schools. 

Laws  call  for  obedience,  and  testimony  for  belief.  Where 
there  is  no  law  there  can  be  no  obedience,  and  when  there  is  no 
testimony  there  can  be  no  faith.  As  obedience  cannot  transcend 
law,  so  faith  cannot  transcend  testimony.  John's  testimony 
ivent  to  80  many  facts.  On  his  testimony  we  can  believe  only  as 
far  as  he  has  testified ;  and  so  of  all  the  other  witnesses.  The 
certainty  of  faith  depends  upon  the  certainty  or  credibility  of  the 
witnesses.  But  not  so  its  effects.  The  effects  depend  upon  the 
facts  believed — the  certainty  upon  the  evidence.  I  may  be  equally 
tsertain  that  John  was  beheaded — that  Jesus  was  crucifieil.  Nay, 
I  may  be  as  certain  of  the  birth  of  Jesus  in  Bethlehem  as  I  am 
of  his  death  on  Calvary.  The  testimony  may  be  equally  crediblci 
and  the  faith  equally  strong ;  but  the  effects  produced  are  not 
the  same.  The  facts  believed  have  not  the  same  meaning,  are 
not  of  the  same  nature,  and  do  not  produce  the  same  feelings  or 
effects.  I  may  be  as  certain  of  the  assassination  of  Cossar  in  the 
Senate-House  as  I  am  of  the  crucifixion  of  Jesus  on  Calvary; 
but,  as  the  facts  believed  are  as  diverse  in  their  nature,  meaning, 
and  bearings  upon  me,  as  the  East  and  the  West,  so  the  effects  or 
fruits  of  my  faith  are  aa  different  as  Julius  Caesar  and  Jesus  Christ. 


THE   CHRISTIAN    SYSTEM.  119 

The  more  ordinary  the  fact,  the  more  ordinary  the  testimony 
r.ccessary  to  establish  it.  That  A  B,  aged  90,  and  confined  for 
Boiue  time  with  sickness,  died  last  night,  requires  only  the  most 
ordinary  testimony  to  render  it  credible.  But  that  C  D  lived  to 
14l),  enjoying  unabated  vigor  of  mind  and  body,  requires  stronger 
testimony.  But  still,  all  facts  happening  in  accordance  with  the 
ordinary  and  natural  laws  of  things  require  but  good  human 
testimony  to  make  them  worthy  of  credence.  It  is  only  extrar 
ordinary  and  supernatural  facts  which  require  supernatural  testi- 
mony, or  testimony  supcrnaturally  confirmed.  This  is  the  point 
to  which  we  have  been  looking  in  this  essay.  And,  now  that  we 
have  arrived  at  it,  I  would  ask,  How  has  the  testimony  of  the 
Apostles  and  Evangelists  been  confirmed? 

To  confirm  a  testimony  is  neither  more  nor  less  than  to  make  it 
credible  to  those  to  whom  it  is  tendered ;  or,  to  express  the  same 
idea  in  other  words,  it  is  to  give  men  power  to  believe.  Now,  it 
will  not  require  the  same  amount  of  evidence  to  persuade  aa 
astronomer  that  the  earth's  shadow  struck  the  moon  last  eclipse, 
as  it  would  to  convince  an  Indian  ;  nor  it  would  not  require  the 
same  amount  of  evidence  to  convince  a  chemist  that  combustion 
was  effected  by  pouring  water  on  a  certain  composition  of  mineral 
substances,  as  it  would  an  unlettered  swain.  To  make  any  testi- 
mony credible  to  any  order  of  beings,  regard  must  therefore  be 
had  to  the  cap.acity,  attainments,  and  habits  of  those  beings.  To 
confirm  the  testimony  of  the  Apostles  concerning  the  Messiah's 
death,  resurrection,  ascension  into  heaven,  and  coronation  as  the 
Lord  and  King  of  the  Universe,  imports  no  more  nor  no  less  than 
that  it  should  be  rendered  everyway  credible  to  such  beings  as 
we  are,  or  that  we  should  bo  made  able  to  believe  it.  A  testi- 
mony confii-med,  and  yet  incredible  to  those  to  whom  it  is  tendered, 
is  a  oontnidiction  in  terms.  But  why  emphasize  on  the  word 
confirmed?  Because  the  holy  Apostles  have  emphasized  upon  it. 
It  is  therefore  necessary  that  we  should  pay  a  due  regard  to  the 
confirmation  of  the  testimony.  The  testimony  is  one  thing,  and 
the  confirmation  is  another.  It  is  necessary,  in  all  important 
occasions  in  human  affairs,  that  the  testimony  which  is  received 
between  man  and  man  should  be  confirmed  by  some  sanction. 
Hence  an  oath  fvir  confirmation  of  testimony  is  an  end  of  all  strife. 
The  highest  confirmation  which  men  require  in  all  questicms 
of  fiict  is  a  solemn  oath  or  aflBrmation  that  the  things  afiirmcd 
are  true. 

But    supernatural    facts  require   supernatural  confirmations. 


12(^  THE  CHRISTIAN    SYSTEM. 

Hence,  when  the  confirmation  of  the  gospel  is  spoken  of  in  tno 
apostolic  writings,  it  is  i-esolved  into  the  doings  or  works  of  the 
Holy  Spii'it.  '■  Demonstrations  of  the  Holy  Spirit"  are  the  con- 
firiuatory  proofs  of  the  gospel.  When  Paul  delivered  the  testi- 
mony of  God,  or  the  testimony  concerning  Jesus,  to  the  Corinth- 
ians, he  says,  "It  was  coitfirmed  among  them."  And  if  we 
examine  into  the  confirmation  of  the  testimony  as  Paul  explained 
it,  we  shall  find  that  he  makes  the  spiritual  gifts,  or  those  extra- 
ordinary and  miraculous  powers  which  the  Apostles  themselves 
displayed,  and  which  so  many  of  their  converts  also  possessed,  an 
assurance  or  confirmation  of  what  he  promulged. 

We  shall  only  attend  to  the  light  which  one  of  his  epistles  to 
the  Corinthians  throws  upon  this  subject.  After  thanking  his 
God  for  the  ftivor  bestowed  upon  the  disciples  of  Corinth  when 
he  first  vis'ted  them,  he  proceeds  to  specify  tiie  special  favors 
bestowed  upon  the  disciples  in  that  renowned  city.  "  You  were 
enriched  (says  he,  chapter  i.  ver.  5)  witii  every  gift  by  him,  even 
with  all  speech  and  all  knorjcledye  when  the  testimony  of  Christ 
was  confirmed  among  you  :  so  that  you  come  behind  in  no  ntfl." 
"There  are  diversities  of  gifts,  (says  he,  chapter  xii.)  for  to  one 
disciple  is  given  the  word  of  wisdom ;  to  another,  the  word  of 
knowledye;  to  another, _/«t7A,  (to  be  healed;)  to  amithav,  the  (jijl 
of  healing ;  to  another,  ilte  ahililij  of  working  in  others  the  jiower 
of  working  miracles  ;  to  anotlier,  jnophecy  ;  to  anotlier,  discerning 
of  spirits;  to  anotlier,  divers  kinds  of  foreign  tongues;  and  to  an- 
other, the  interpretation  of  foreign  touifiies."  Now,  tiie  Corinth- 
ians were  put  in  possession  of  tlicso  (for  they  came  behind  in 
no  gift)  '•  when  the  testimony  of  Ciirist  was  confirmed  among 
them."  "For,"  says  Paul,  '"I  came  not  to  you  with  the  excel- 
lency of  epeecli,  or  the  persuasive  eloquence  of  the  schools,  but 
with  the  demonstration  of  the  Spirit  and  of  power;  that  your 
belief  of  my  testimony,  or  your  faith,  might  not  rest  or  be 
founded  upon  human  wisdom  or  eloquence;  l)ut  ujion  the  power 
of  Uod  evinced  in  the  demonstrations  of  the  Spirit  whicli  con- 
iirined  my  testimony  among  you."  For  had  it  not  been  for  these 
demonstrations  of  tlie  Sp  lit  and  of  power,  your  faith  could  not 
have  rested  upon  an  immovable  basis. 

To  those  desirous  to  understand  this  subject,  an  examination 
of  this  first  letter  to  the  Corintliians  cannot  fail  to  be  most  in- 
structive;  for  it  most  clearly  and  unrquivocally  teaches  us  that 
the  visHtle,  audible,  Kensiile  duuionstration  of  the  Spirit  and  of 
power  was   that  superuatural   attestatioo  uf  the  testimony  of 


THE   CHRISTIAN   SYSTEM.  121 

Christ  which  made  it  credible,  so  that  no  man  could  have  ac- 
knowledgod  Josus  of  Nazareth  to  be  the  Almighty  Lord,  but  by 
this  demonstration  of  the  Holy  Spirit.  Thus  was  the  testimony 
confirmed — thus  was  Jesus  demonstrated  to  be  the  only-begotten 
Son  of  God — and  thus,  and  thus  only,  are  men  enabled  to  believe 
in  him.* 


FUNDAMENTAL   FACT.f 

Amidst  the  uncertainty,  darkness,  and  vice,  that  overspread 
the  earth,  the  Messiah  appears,  and  lays  the  foundation  of  hope, 
of  true  religion,  and  of  religious  union,  unknown,  unheard-of,  un- 
expected among  men.  The  Jews  were  united  by  consanguinity, 
and  by  agreement  in  a  ponderous  ritual.  The  Gentiles  rallied 
under  every  opinion,  and  were  grouped,  like  filings  of  steel  around 
a  magnet,  under  every  possible  shade  of  difference  of  thought, 
<!oncerning  their  mythology.  So  long  as  union  of  opinion  was 
regarded  as  a  proper  basis  of  religious  union,  so  long  have  man- 
kind been  distracted  by  the  multiplicity  and  variety  of  opinions. 
To  establish  what  is  called  a  system  of  orthodox  opinions  as  the 
bond  of  union  was,  in  fact,  oflFering  a  premium  for  new  diversi- 
ties in  opinion,  and  for  increasing,  ad  infinitum,  opinions,  sects, 
and  divisions.  And,  what  is  worse  than  all,  it  was  establishing 
self-love  and  pride  as  religious  principles,  as  fundamental  to  sal- 
vation; for  a  love  regulated  by  similarity  of  opinion  is  only  a  love 
to  one's  own  opinion;  and  all  the  zeal  exhibited  in  the  defence  of 
it  is  but  the  workings  of  the  pride  of  opinion. 

When  the  Messiah  appeared  as  the  founder  of  a  new  religion, 
ByMtems  of  religion  consisting  of  opinions  and  speculations  upon 
matter  and  mind,  upon  God  and  nature,  upon  virtue  and  vice,  had 
been  adopted,  improved,  reformed,  and  exploded,  time  after  time. 
That  there  was  always  something  superfluous,  something  de- 
fective; something  wrong,  something  that  could  be  improved,  in 
every  system  of  religion  and  morality,  was  generally  felt,  and  at 
last  universally  acknowledged.  But  the  grandeur,  sublimity,  and 
beauty  of  the  foundation  of  hope,  and  of  ecclesiastical  or  social 
union,  established  by  the  author  and  founder  of  Christianity, 

*  Millennial  Harbinger,  vol.  i.  pp.  8-12. 

f  The  fundanieiital  prnposiiion  is — that  Jcsuf  is  the  Christ.  The  fact,  howerer,  con- 
t«infit  in  ihis  pioi)i>.«itiiin  is — that  (lod  has  Hnoiiit<»d  .Tesun  of  Nazareth  an  the  only 
8a\  'our  of  siniiL-rs.  lie  is  the  pruniistid  Christ:  "God  has  constituted  blm  Ix>rd  and 
Chrint.''—VKim. 

11 


122  THE  CHRISTIAN    SYSTEM. 

consisted  in  this, — that  the  belief  of  onb  fact,  and  that  vjxm 
the  best  evidence  in  tfie  world,  is  all  thai  is  requisite,  a^t  far  as  faith 
goes,  to  Salvation.  The  belief  of  this  one  fact,  and  suhmisxion  to 
ONE  INSTITUTION  expressive  of  it,  is  all  that  is  required  of  Heaven 
to  admission  into  the  church.  A  Christian,  as  deiined,  not  by  Dr. 
Johnson,  nor  any  creed-maker,  but  by  one  taught  from  Heaven, 
is  one  that  believes  this  one  fact,  and  has  submitted  to  one  tns/itii- 
iion,  and  whose  deportment  accords  with  the  morality  and  virtue 
jf  the  great  Prophet.  The  one  fact  is  expressed  in  a  single  pro- 
position— that  Jesus  ike  Kazarene  is  the  Messiah.  The  evidence 
upon  which  it  is  to  be  believed  is  the  testimony  of  twelve  men, 
confirmed  by  prophecy,  miracles,  and  spiritual  gifts.  The  one 
instituiion  is  baptism  into  the  name  of  the  Father,  and  of  the  Son, 
and  the  Holy  Spirit.  Every  such  person  is  a  disciple  in  the 
fullest  sense  of  the  word,  the  moment  he  has  believed  this  one 
fact,  upon  the  above  evidence,  and  has  submitted  to  the  above- 
mentioned  institution ;  and  whether  he  believes  the  five  points 
condemned,  or  the  five  points  approved,  by  the  Synod  of  Dort,  is 
not  so  much  as  to  be  asked  of  him  ;  -whether  he  holds  any  of  the 
views  of  the  Calvinists  or  Arminians,  Presbyterians,  Episcopa- 
lians, Methodists,  Baptists,  or  Quakers,  is  never  once  to  be  asked 
of  such  persons,  in  order  to  admission  into  the  Christian  com- 
munity called  the  church.  The  only  doubt  that  can  reasonably 
arise  upon  these  points  is,  whether  this  one  fad,  in  its  nature  and 
necessary  results,  can  suffice  to  the  salvation  of  the  soul,  and 
whether  the  open  avowal  of  it,  in  the  overt  act  of  baptism,  can 
be  a  sufficient  recommendation  of  the  person  so  professing  to  the 
confidence  and  love  of  the  brotherhood.  As  to  the  first  of  these, 
it  is  again  and  again  asserted,  in  the  clearest  language,  by  the 
Lord  himself,  the  Apostles  Peter,  Paul,  and  John,  that  he  that 
believes  the  testimony  that  Jesus  is  the  Christ  is  begotten  by 
God,  may  overcome  the  world,  has  eternal  life,  and  is,  on  the 
veracity  of  God,  saved  from  his  sins.  This  should  settle  the  first 
point ;  for  the  witnesses  agree  that  whosoever  confesses  that 
Jesus  is  the  Christ,  and  is  baptized,  should  be  received  into  the 
church;  and  not  an  instance  can  be  produced  of  any  person  being 
asked  for  any  other  faith,  in  order  to  admission,  in  the  whole 
New  Testament.  The  Saviour  expressly  declared  to  Peter  that 
upon  this  fact,  that  he  was  the  Messiah,  the  Son  of  God,  he 
would  build  his  church;  and  Paul  has  expressly  declared  that 
"other  foundation  can  no  man  lay  (for  ecclesiastical  union)  than 
that  Jesus  is  the  Christ."    Thj  point  is  proved  that  we  have 


THE  CHRISTIAN   SYSTEM.  128 

assumed ;  and,  this  proved,  every  thing  is  established  requisite  to 
the  union  of  all  Christians  upon  a  proper  basis. 

It  must  strike  every  man  of  reflection,  that  a  religion  requiring 
much  mental  abstraction  or  exquisite  refinement  of  thought,  or 
iliat  calls  for  the  comprehension  or  even  apprehension  of  refined 
Jistinctions  and  of  nice  subtleties,  is  a  religion  not  suited  to  man- 
kind in  their  present  circumstances.  To  present  such  a  creed  as 
the  Westminster,  as  adopted  either  by  Baptists  or  Pedobaptists, 
such  a  creed  as  the  Episcopalian,  or,  in  fact,  any  sectarian  creed, 
composed,  as  they  all  are,  of  propositions  deduced  by  logical  in- 
ferences and  couched  in  philosophical  language,  to  all  those  who 
are  fit  subjects  of  the  salvation  of  heaven, — I  say,  to  present  such 
a  creed  to  such  for  their  examination  or  adoption  shocks  all  com- 
mon sense.  This  pernicious  course  is  what  has  paganized  Chris- 
tianity. Our  sects  and  parties,  our  disputes  and  speculations, 
our  orders  and  castes,  so  much  resemble  any  thing  but  Chris- 
tianity, that  when  we  enter  a  modern  synagogue,  or  an  ecclesias- 
tical council,  we  seem  rather  to  have  entered  a  Jewish  sanhedrim, 
a  Mohammedan  mosque,  a  Pagan  temple,  or  an  Egyptian  cloister, 
than  a  Christian  congregation.  Sometimes,  indeed,  our  religious 
meetings  so  resemble  the  Areopagus,  the  Forum,  or  the  Senate, 
that  we  almost  suppose  ourselves  to  have  been  translated  to 
Athens  or  Rome.  Even  Christian  orators  emulate  Demosthenes 
and  Cicero.  Christian  doctrines  are  made  to  assume  the  garb  of 
Eg3'ptian  mysteries,  and  Christian  observances  put  on  the  pomp 
and  pageantry  of  pagan  ceremonies.  Unity  of  opinion,  expressed 
in  subscription  to  voluminous  dogmas  imported  from  Geneva, 
Westminster,  Edinburgh,  or  Rome,  is  made  the  bond  of  union  ; 
and  a  difference  in  the  tenth  or  ten-thousandth  shade  of  opinion 
frequently  becomes  the  actual  cause  of  dismemberment  or  expul- 
sion. The  New  lestament  was  not  designed  to  occupy  the  same 
place  in  theological  seminaries  that  the  carcasses  of  malefactors 
are  condemned  to  occupy  in  medical  halls — first  doomed  to  the 
gibbet,  and  then  to  the  dissecting-knife  of  the  spiritual  anatomist. 
Christianity  consists  infinitely  more  in  good  works  than  in  sound 
opinions;  and,  while  it  is  a  joyful  truth,  that  he  that  believes  and 
is  baptized  shall  be  saved,  it  is  equally  true  that  he  that  says,  'I 
know  him,  and  keeps  not  his  commandments,  is  a  liar,  and  the 
truth  is  not  in  him."* 


•  CbipPh  Baptist,  vol.  i.  pp.  167-169. 


124  THE  CHRISTIAN   SYSTEM. 


PURITY   OF  SPKBOHT 

If  I  were  to  classify  in  three  chapters  the  whole  Christian  in- 
stitution, after  the  fashion  of  the  modern  schools,  for  the  sake  of 
being  understood,  I  would  designate  them  Christian  faith,  Chris- 
tian worship,  and  Christian  morality.  To  these  the  moderns  have 
added  two  others,  which,  using  the  same  license,  I  would  call 
human  philosophy  and  human  traditions.  .  Now,  in  the  first  chap- 
ter, we  and  all  Christians  are  agreed:  for  as  Christian  faith  has 
respect  to  the  matters  of  fact  recorded — to  the  direct  testimony  of 
God  found  in  the  New  Testament  concerning  himself— concern- 
ing his  Son  and  Spirit — concerning  mankind — what  he  has  done 
and  what  he  will  do — on  it  there  is  no  debate.  I  find  all  confes- 
sions of  FAITH,  properly  so  called,  like  the  four  Gospels,  tell  the 
same  story  so  far  as  matters  of  fact  or  faith  are  concerned. 

In  the  second  chapter  we  are  also  agreed,  that  God  is  to  be 
worshipped  through  the  Mediator — in  prayer,  in  praise,  public 
and  private — in  the  ordinances  of  Christian  baptism,  the  Lord's 
day,  the  Lord's  supper,  and  in  the  devotional  study  of  his  word 
and  of  his  works  of  creation  and  providence. 

In  the  third  chapter  we  all  acknowledge  the  same  moral  code. 
What  is  morality  is  confessed  and  acknowledged  by  all ;  but  in 
the  practice  of  it  there  are  great  subtractions. 

We  repudiate  the  two  remaining  chapters  as  having  any  place 
in  our  faith,  worship,  or  morality;  because  we  think  that  we  have 
discovered  that  all  the  divisions  in  Protestant  Christendom — that 
all  the  partyism,  vain  jangling,  and  heresies  which  have  dis- 
graced the  Christian  profession  —  have  emanated  from  human 
philosophy  and  human  tradition.  It  is  not  fjiitb,  nor  piety,  nor 
morality,  but  philosophy  and  tradition,  that  have  alienated  and 
estranged  Christians,  and  prevented  tbe  conyersioD  of  the  world. 
Socrates,  Plato,  and  Aristotle  deserved  not  tne  reputation  of 
philosophers,  if  Calvin,  Arminius,  and  Wesley  were*  not  worthy 
of  it.  The  former  philosophized  morally  on  nature  and  ancient 
tradition — the  latter,  on  the  Bible,  and  human  society. 

Religious  philosophers  on  the  Bible  have  excogitated  the  fol- 
lowing doctrines  and  philosophical  distinctions : — 

•The  Holy  Trinity,'  'Three  persons  ^^ne  substance,  power, 
and  eternity,'  '  Co-essential,  co-substantrar,  co-equal,'  '  The  Son 
eternally  begotten  of  the  Father,'  'An  eternal  Son,'  'Humanity 


THE   CHRISTIAN   SYSTEM.  12^ 

and  divinity  of  Christ,'  'The  Holy  Ghost  eternally  proceeding 
from  the  Father  and  the  Son,'  'God's  eternal  decrees,'  'Condi- 
tional election  and  reprobation,'  'God  out  of  Christ,'  'Free  will,' 
'Liberty  and  necessity,'  'Original  sin,'  'Total  depravity,'  'Cove- 
nant of  grace,'*  'Effectual  calling,'  'Free  grace,'  'Sovereign 
grace,'  'General  and  particular  atonement,  'Satisfy  divine  jus- 
tice,' 'Common  and  special  operations  of  the  Holy  Ghost,'  'Im- 
puted righteousness,'  'Inherent  righteousness,'  ' Progressive  sanc- 
tilication,'  'Justifying  and  saving  faith,'  'Historic  and  temporary 
faith,'  'The  direct  and  reflex  acts  of  faith,'  'The  faith  of  assu- 
rance, and  the  assurance  of  faith,'  'Legal  repentance,'  'Evangel- 
ical repentance,'  'Perseverance  of  the  saints,'!  and  'Falling  from 
grace,'!  'Visible  and  invisible  church,'  'Infant  membership,' 
'Sacraments,'  'Eucharist,'  'Consubstantiation,'  'Church  govern- 
ment,' 'The  povrer  of  the  keys,'  &c.  &c.  &c. 

Concerning  these  and  all  such  doctrines,  and  all  the  specula- 
tions to  which  they  have  given  rise,  we  have  the  privilege  neither 
tA  affirm  nor  deny — neither  to  believe  nor  doubt;  because  God 
has^not  proposed  them  to  us  in  his  word,  and  there  is  no  com- 
mand to  believe  them.  If  they  are  deduced  from  the  Scriptures, 
we  have  them  in  the  facts  and  declarations  of  God's  Spirit;  if 
they  are  not  deduced  from  the  Bible,  we  are  free  from  all  the  dif- 
ficulties and  strifes  which  they  have  engendered  and  created. 

We  choose  to  speak  of  Bible  things  by  Bible  words,  because  we 
are  always  suspicious  that  if  the  word  is  not  in  the  Bible,  the 
idea  which  it  represents  is  not  there;  and  always  confident  that 
the  things  taught  by  God  are  better  taught  in  the  words  and  un- 
der the  names  which  the  Holy  Spirit  has  chosen  and  appropriated, 
than  in  the  words  Avhich  man's  wisdom  teaches. 

There  is  notbing  more  essential  to  the  union  of  the  disciples  of 
Christ  than  purity  of  spft^h.  So  long  as  the  earth  was  of  one 
speech,  tlie  human  family  was  united.  Had  they  been  then  of  a 
pure  speech  as  well  as  of  cnie  speech,  they  would  not  have  been 
separated.  God,  in  his  just  indignation,  dispersed  them;  and  be- 
fore he  scattered  tUtertWree  divided  their  language.  One  of  his  pro- 
phets, who  lived  in  a  degenerate  age,  who  prophesied  against  the 
corruptions  of  his  day,  when  he  spoke  of  better  times,  of  an  ago 
of  union  and  communion,  was  commanded  to  say,  in  the  name  of 
the  Lord,  "Then  will  I  turn  to  ttie  people  a  pure  language,  that 

•  t  +  These  are  examples  Of  spriptural  phraspR  misflpplied :  for  the  corruption  of 
Christisnity  has  been  conpunimated  by  the  iiicursious  of  barbarian  language,  and 
by  the  new  appropriations  of  the  sacre<i  style. 


126  THE   CHRISTIAN   SYSTEM. 

they  may  all  call  upon  the  name  of  the  Lord,  to  serve  him  with 
one  conseid."*  Purity  of  speech  is  here  declared  to  be  prerequibite 
to  serving  the  Lord  with  one  consent. 

"  The  words  of  the  Lord  are  pure  words."!  To  have  a  pure 
speech  we  must  choose  the  language  of  Canaan,  and  abundon 
that  of  Ashdod.  And  if  we  would  ba  of  one  mind,  we  un..si 
"speak  the  same  thing."  This  was  Paul's  scheme  of  union,  auu 
no  man  can  su^^gest  a  better. 

Ic  requires  but  Lttlt)  reflection  to  discover  that  the  fiercest  di- 
putes  about  religion  are  about  what  the  Bible  docs  not  say,  rat!u*r 
tlian  about  what  it  does  say— about  words  and  phrases  >  oiiied  in 
the  mint  of  speculative  theol  igy.  Of  these  the  Ao»iou«.yo^  and  the 
homoousios  of  tiie  ever-memorable  Council  of  Nice  are  a  fair 
sample.  Men  are  neither  wiser,  more  intelligent,  nor  better,  aficr, 
than  before,  they  know  the  meaning  of  these  words.  As  far  as 
known  on  earth,  there  is  not,  in  "the  Book  of  Life  of  the  Lamb 
slain  from  tlie  foundation  of  the  world,"  the  name  of  any  pcison 
who  was  either  converted  or  sanctified  to  God  by  any  of  ihese 
controversies  about  human  dogmas,  nor  by  any  thing  learned  from 
the  canons  or  creeds  of  all  the  Councils,  from  that  of  Nice  to  the 
last  Methodistic  Conference. 

It  is  a  virtue,  then,  to  forget  this  scholastic  jargon,  and  even 
the  names  of  the  dogmas  which  have  convulsed  Christendom.  It 
is  a  concession  due  to  the  crisis  in  which  we  live,  for  the  sake  of 
peace,  to  adopt  the  vocabulary  of  Heaven,  and  to  return  the  bor- 
rowed nomenclature  of  the  schools  to  its  rightful  owners — to 
speculate  no  more  upon  the  opinions  of  Saint  Austin,  Saint  Ter- 
tullian.  Saint  Origen — to  speak  of  the  Father,  and  the  Son,  and 
of  the  Holy  Spirit — of  the  gospel,  of  faith,  of  repentance,  of 
baptism,  of  election,  of  the  death  of  Clirist,  of  his  mediation,  of 
his  blood,  of  the  reconciliation,  of  the  Lord's  supper,  of  the 
atonement,  of  the  church  of  God,  &c.  Ac,  in  all  tiie  phrases 
found  in  the  Record,  without  partiallt^^— to  learn  to  l(V?e  one  an- 
other as  much  when  we  diflfer  in  opinion  as  when  *re  agree,  and 
to  distinguish  between  the  testimony  of  Gk>4)  ftud  man's  reason- 
ings and  philosophy  upon  it. 

I  need  not  say  much  upon  the  chapter  of  human  traditions.  They 
are  easily  distinguished  from  the  Apostles'  traditions.  Those  of 
the  Apostles  are  found  in  thels  writings,  as  those  of  men  are 
found  in  their  own  books.  Some  human  traditions  may  have  a 
show  of  wisdom,  but  it  is  only  an  appearance.     So  long  as  it  ia 

«  ZopbacUh  !U.  9.  f  Psalm  xii.  6. 


THE   CHRISTIAN   SYSTEM.  127 

written,  "In  vain  do  they  worship  me,  teaching  for  doctrines  the 
commandments  of  men,"  so  long  will  it  be  presumptuous  folly  to 
add  the  commandments  of  men  to  the  precepts  of  Jesus  Christ. 
I  know  of  but  one  way  in  which  all  the  believers  in  Jesus  Christ, 
honorably  to  themselves,  honorably  to  the  Lord,  and  advan- 
tageously to  all  the  sons  of  Adam,  can  form  one  communion. 
All  have  two  chapters  too  many  in  their  present  ecclesiastic  con- 
stitutions. The  contents  of  the  aforesaid  two  chapters  are  vq,- 
rious  and  different  in  all  the  sects,  but  they  all  have  these  two 
chapters  under  some  name.  In  some  they  are  long,  and  in  some 
they  are  short ;  but,  whether  long  or  short,  let  every  one  agree  to 
tear  them  out  of  his  book  and  burn  them,  and  be  satisfied  with 
failh,  piety,  and  morality.  Let  human  philosophy  and  human 
tradition,  as  any  part  of  the  Christian  institution,  be  thrown  over- 
board into  the  sea,  and  then  the  ship  of  the  church  will  make  a 
prosperous,  safe,  and  happy  voyage  across  the  ocean  of  time,  and 
finally,  under  the  triumphant  flag  of  Imraauuel,  gain  a  safe 
anchorage  in  the  haven  of  eternal  rest. 

I  would  appeal  to  every  honorable,  good,  and  loyal  citizen  of 
the  kingdom  of  Heaven, — to  every  one  that  seeks  the  good  of 
Zion,  that  loves  the  kingdom  and  the  appearing  of  our  common 
Lord  and  Saviour, — whether  such  a  concession  be  not  due  to  the 
Lord,  to  the  saints  in  heaven  and  on  earth,  and  to  the  whole 
human  race  in  the  crisis  in  which  we  are  now  placed ;  and  whether 
we  could  propose  less,  or  ought  to  demand  more,  than  to  make 
one  whole  burnt-offering  of  all  our  "empty  and  deceitful  philo- 
sophy,"— our  "science,  falsely  so  called," — and  our  traditions 
received  from  our  fathers.  I  would  leave  it  to  the  good  sense  of 
every  sane  mind  to  say,  whether  such  a  whole  burnt-offeri.ng 
would  not  be  the  most  acceptable  peace-offering  which,  in  this 
our  day,  could  be  presented  on  the  altar  of  the  Prince  of  Peace ; 
and  whether,  under  the  teachings  of  the  Apostles  of  the  Great 
Prophet,  the  church  might  not  again  triumphantly  stand  upon  the 
holy  ground  which  she  so  honorably  occupied  before  Origec, 
Austin,  Atbanasius,  or  the  first  pope,  was  bornl* 

*  Millennial  Harbinger,  yoL  tI.  pp.  10»-Ue. 


128  TH£  CHRISTIAN   SYSTEM. 


KmGDOM  OF  HEAYE^T. 


GENERAL  ESSAYS » 


PATEIABCHAL  AGE  OF  THE   WORLD. 

Thk  world  had  its  infancy  as  well  as  man.  Families  preceded 
nations.  Family  worship  was,  therefore,  the  first  religious  insti 
tution. 

At  the  head  of  this  institution  naturally  stood  the  fathe)'  of  every 
family.  From  necessity  and  from  choice,  he  was  the  prophet, 
the  priest,  and  the  king.  As  a  prophet,  he  instructed  his  house- 
hold in  the  knowledge  of  God,  and  in  the  history  of  man.  As  a 
priest,  he  officiated  at  the  family  altar,  interceded  for  those  under 
his  care,  and  pronounced  benedictions  upon  his  children.  As  a 
laiogiver  and  king,  he  commanded  his  children  and  servants,  and 
rewarded  them  according  to  merit.  By  a  divine  ordinance,  the 
first  fathers  of  mankind  were  thus  constituted  prophets,  priests, 
and  kings.  Hence,  the  first  religious  and  political  institution  is 
properly  called  "the  Patriarchal." 

Family  worship  y;?i9,i\\er\,t\\Q  first  social  worship;  and  during  the 
first  ages  of  the  world  (for  at  least  two  thousand  five  hundred  years) 
it  was  the  only  social  worship,  of  divine  authority,  Tliough  other 
institutions  have  since  been  added,  this  has  never  been  superseded. 
Having  its  foundation  in  the  matrimonial  compact,  the  most  an- 
cient of  all  religious  and  political  institutions,  and  this  being 

•  These  essayR  do  not.  appear  in  the  order  In  which  they  were  written  and  pub- 
lished. We  place  the  last  written  first:  because,  in  the  natural  oider  <it'  thinjrs. 
general  views  of  thi-  oature  of  the  Christian  l(iii);dom  ouiiht  t<>  precede  the  special 
dcveliipment  of  its  peculiar  institutions.  They  appeared  first  in  the  form  cf  fxtras 
to  the  regular  Series  of  the  Millennial  Ilarbin^rer;  and.  a.s  we  thought  it  e>piHlient 
to  preserve  them,  as  much  as  possible,  in  their  original  form,  this  will  apologize 
for  several  repetitions  which  may  app»>ar  in  them. 

All  the  leading  and  characteristic  principles  of  that  reformation  fbr  which  we 
plead,  as  far  as  the  gospel  institution  is  concerned,  may  be  learned  from  llit-m. 
Si uch.  indeed,  of  the  prix)f  of  some  of  the  propositions  found  in  these  es.«a.vs.  lir'S 
Scattered  over  ihe  face  of  several  volumes;  but  such  a  miniature  view  of  the  e»  i'di-nce 
by  which  they  ar€  sustained,  as,  in  most  cases,  is  suiHcient  to  the  convictiin  ol  the 
reaufr,  will  le  found  embodied  in  tbi^n.  Tho.'se.  however,  who  may  not  he  perfeitly 
ealisfied  with  the  arguments  offered,  must  bo  referred  to  the  varlmis  discussioui 
Of  these  principles  found  in  the  Cbristiau  Baptist  and  Millennia  Uarbinger. 


THE   CHRISTIAN   SYSTEM.  129 

founded  on  nature  itself,  it  never  can  be  superseded.  While  the 
forms  of  this  worship  have  always  been  adapted  to  the  genius  of 
the  various  revelations  of  God  vouchsafed  to  mankind,  it  has 
continue'd  through  all  the  changes  of  six  thousand  years,  and  will 
continue  till  the  day  when  men,  like  the  angels  of  God,  shall 
neither  marry  nor  give  in  marriage. 

Family  worship,  so  long  as  it  contipued  the  only  social  wor- 
ship, underwent  no  material  change;  and  this  is  the  period  which 
is  properly  called  the  Patriarchal  age  of  the  world.  So  long  as 
the  descendants  of  one  man  and  one  woman  continued  under  the 
paternal  roof,  or  until  they  became  heads  of  families  themselves, 
they  continued  under  this  religious  and  political  administration. 
And  if,  after  marriage,  they  did  not  migrate  to  a  gi'cat  distance 
from  the  patrimonial  inheritance,  the  paternal  authority  was  still 
acknowledged  and  acquiesced  in.  Thus,  in  process  of  time,  be 
who  at  first  was  only  the  head  of  a  single  family,  if  his  days 
were  prolonged  and  his  progeny  multiplied,  became  the  paternal 
prince  or  chief-patriarch  of  a  tribe, 

lu  the  youth  of  time  and  freshness  of  human  nature,  families 
soon  became  large ;  and  as  the  father  and  head  could  not  always 
be  present  while  he  lived,  and  as  he  might  die  before  all  his  chil- 
dren could  have  becimie  heads  of  families,  it  became  necessary 
that  a  substitute  in  his  absence,  and.  a  successor  in  case  of  his 
premature  death,  should  be  appointed  to  fill  his  place  and  admi- 
nister the  affairs  of  the  family.  Nature  and  reason  alike  pointed 
to  the  first-born  son,  and  religion  consecrated  him  his  vicegerent. 
Ilonce,  the  privileges  and  honors  of  the  first-born  son  were  both 
religious  and  political ;  and  thus  the  duties  devolving  upon  him 
gave  him  a  right  to  a  double  portion  of  the  inheritance.  Esau 
was,  therefore,  hoi\\  prodigal  a,nd  proj'aiie  in  selling  his  birthright 
for  a  meal  of  pottage. 

The  antiquity  of  this  arrangement  appeared  from  the  envv  and 
jealousy  of  Cain,  roused  at  the  rejection  of  his  ofiering  and  the 
acceptance  of  that  of  Abel.  That  jealousy  seems  to  have  been 
kindled  into  rage  because  of  his  birthright.  This  is  fairlv  im- 
plied in  God's  address  to  Cain,  when  that  address  is  fairly  trans- 
lated and  understood : — '*  If  you  do  well,  shall  you  not  have  the 
excellency?  and  if  you  do  not  well,  sin  precludes  you  (from  the 
excellency.)  And  (Abel  shall  be  subject  to  you)  to  you  sha^J  Oe 
his  desire^  and  you  shall  rule  over  him."* 

*  Genesis  Iv.  7. 


130  THE   CHRISTIAN   SYSTEM. 

The  moral  and  religious  institutions  of  the  patriarchal  or 
family  worship,  which  continued  from  the  fall  of  Adam  to  the 
covenant  of  circumcision,  were  the  Sabbath,  the  service  of  the 
altar,  oral  instruction,  prayer,  praise,  and  benediction.  With  the 
addition  of  circumcision  in  the  fiimily  of  one  patriarch,  for  special 
purposes,  these  were  the  parts  of  that  system  which  continued  for 
two  thousand  five  hundred  years. 

The  religious  observance  of  weeks  or  Sabbaths  in  commemora- 
tion of  creation,  and  prospective  of  an  eternal  rest,  to  arise  out 
of  the  sacrificial  and  typical  institution,  was  religiously  observed 
to  the  giving  of  the  law,  or  the  erection  of  the  Jewish  institution. 
Thus  the  law  of  the  Sabbath  commences  with  the  words  "Ro" 
member  the  Sabbath."  The  righteous  always  remembered  the 
weeks,  and  regarded  the  conclusion  of  the  week  as  holy  to  the 
Lord.  Hence,  even  after  the  apostasy,  which  issued  in  the 
neglect  of  family  worship,  in  consequence  of  the  sons  of  God 
intermarrying  with  the  daughters  of  men,  and  which  brought  a 
flood  of  water  upon  the  world  of  the  ungodly — we  find  Noah  re- 
ligiously counting  his  weeks  even  while  incarcerated  in  the  ark. 
In  the  wilderness  of  Sin,  before  the  giving  of  the  law,  we  also 
find  the  Jews  observing  the  Sabbath.  And  to  facilitate  the  ob- 
servance of  it,  God  wrought  three  special  miracles  during  the 
peregrinations  of  Israel.  He  gave  two  days'  portion  of  manna 
on  the  sixth  day — none  on  the  seventh — and  preserved  from  pu- 
trefaction that  portion  laid  up  for  the  Sabbath.* 

Sin-offerings  and  thank-offerings,  on  altars  both  of  stone  and 
earth,  were  presented  to  the  Lord — the  former  in  faith  of  the  pro- 
mise concerning  the  bruising  the  serpent's  head  by  the  offspring 
of  the  woman — the  latter  in  grateful  acknowledgment  of  the 
goodness  of  God  in  creation  and  providence.  Cain,  without  faith 
in  the  promised  redemption,  like  many  deists  and  natural  reli- 
gionists in  our  time,  did  acknowledge  the  goodness  and  care  of 
God  by  a  thank-offering;  but  Abel,  by  faith  in  that  promise,  not 
only  offered  his  thank-offering,  but  a  lamb  as  a  sin-offering: 
therefore,  while  God  respected  not  Cain's  oblation  without  faith 
in  that  promise,  he  testified  in  favor  of  the  gifts  of  Abel — he  ac- 
cepted his  sin-offering  and  his  thank-offering. 

In  the  very  brief  and  general  outlines  of  almost  two  thousand 
five  hundred  years  given  us  in  the  book  of  Genesis,  we  find 
sundry  allusions  to  this  part  of  the  patriarchal  institution.     Im 

•  Exodus  xtI.  15-27. 


THE   CHRISTIAN   SYSTEM.  131 

mediately  after  his  egress  from  the  ark,  we  find  Noah  rearing  his 
ttltar  upon  the  baptized  earth,  and  of  every  clean  bird  and  beast 
offering  to  the  Lord  whole  burnt-offerings.  Thus  began  Noah, 
after  the  deluge,  to  worship  the  Lord  according  to  the  patriarchal 
institution.  And  thus  we  find  Abraham,  Isaac,  Jacob,  Job,  and 
otlior  patriarchs,  presenting  tlieir  sacrifices  to  the  Lord,  while  the 
family  worship  was  the  only  religious  institution  in  the  world. 

Even  libations,  drink-offerings,  and  anointing  as  token  of  grati- 
tude and  consecration,  are  found  in  this  most  ancient  and  venerable 
institution.  "Jacob  rose  up  early  in  the  morning,  took  the  stone 
which  he  had  put  for  iiis  pillow,  set  it  up  for  a  pill.ar,  and  poured 
oil  upon  the  top  of  it."*  "And  Jacob  set  up  a  pillar  in  the  place 
where  God  talked  with  him,  even  a  pillar  of  stone,  and  he  poured 
a  drink-offering  thereon,  and  he  poured  oil  thereon. "f 

A  beautiful  and  instructive  instance  of  ancient  family  worship, 
and  of  the  sacerdotal  functions,  as  exercised  by  the  patriarchs  in 
reference  to  the  altar,  we  have  in  that  most  ancient  of  books,  sup- 
posed by  many  to  have  been  written  by  Moses  while  in  the  land 
of  Midian;  but,  according  to  others,  by  Job  himself,  who  was  cer- 
tainly contemporary  with  EUphaz  the  Temardte.  Eliphaz  was  the 
son  of  Teman,  who  was  the  son  of  Eliphaz,  who  was  the  first 
son  of  Esau,  the  son  of  Isaac,  the  son  of  Abraham.  He  there- 
fore lived  before  Moses.  Thus  we  find  him  also  officiating  at  the 
altar.  We  are  told  that  "  his  sons  went  and  feasted  in  each  other's 
houses,  every  one  his  day,  and  sent  and  called  for  their  sisters  to 
eat  and  drink  with  them.  And  it  was  so  that  when  the  days  of 
their  feasting  had  gone  about,  that  Job  sent  and  sanctified  them, 
and  rose  up  early  in  the  morning  and  offered  burnt-offerings  ac- 
cording to  the  number  of  them  all ;  for  Job  said,  It  may  be  that 
my  sons  have  sinned  and  cursed  God  in  their  hearts.  Thus  acted 
Job  continually.''^ 

The  same  Job,  by  divine  appointment,  acted  as  priest  or  inter- 
cessor in  behalf  of  his  three  friends,  princes  of  Edom :  for,  hav- 
ing spoken  amiss,  they  were  commanded  to  take  seven  bullocks 
and  seven  rams,  and  go  to  Job,  the  servant  of  God,  and  to  offer 
them  up  for  themselves;  and  "Job  my  servant  shall'pray  for 
you."  "Job  prayed  for  them,  and  the  Lord  accepted  his  prayer, 
and  forgave  Eliphaz,  Bildad,  and  Zophar."  "  The  Lord  also  ac- 
cepted and  blessed  Job  after  he  had  prayed  for  these  his  friends, 
and  the  Lord  turned  again  the  captivity  of  Job."| 

•  Genesis  xxvill.  13.  f  Genesis  xxit.  14.  J  Job  1.4-9.  JJobxllU.a-ia 


182  THE   CHRISTIAN   SYSTEM. 

During  this  period  of  the  world,  there  was  but  one  high  or 
general  priest,  specially  called  and  sent  by  God.  "He  was 
King,  of  Salem  and  Priest  of  the  Most  High  God."  To  him  the 
patriarch  Abraham  paid  tithes  or  gave  the  tenth  of  the  spoils 
taken  in  war,  and  Melchizedek  biefsed  him.  He  was  of  an  order 
of  his  own  sort.  He  had  no  predecessor,  successor,  nor  equal,  in 
tlie  age  of  family  worship. 

From  all  these  facts  and  documents  we  learn  that  the  service 
ol  tiie  altar  belonged  first  to  the  father  of  the  family — next,  to 
hit*  eldest  8on; — that  it  consisted  in  presenting  !<in-otiering8  and 
thank-offerings  of  various  sorts  in  behalf  of  himself  or  family; — 
that  all  pious  sons  and  individuals  might  jhr  themsdces  erect 
altars,  otlVr  sacrifices,  and  four  out  libations  and  drink-offerings, 
to  the  Lord  ; — that  these  sacrificial  observances  were  generally,  if 
not  always,  accompanied  with  prayer,  intercession,  and  thanks- 
givings : — and  that  intercession  in  behalf  of  tliose  under  the  care 
of  any  father  or  patriarch  was  a  part  of  the  first  institution. 

Benediction  also  was  one  of  the  first  duties  of  this  oflice. — 
Fathers  pronounced  blessings  on  their  children.  Superiors  in 
age  and  standing  blessed  their  inferiors.  Melchizedek  blessed 
Abraham,  Isaac  blessed  Jacob,  and  Jacob  blessed  the  twelve  pa- 
triarchs. The  invocations  of  blessings  and  the  imposition  of  hands 
upon  the  head  were  parts  of  the  family-worship  institution. 

Concerning  prayer  and  praise,  as  we  cannot  imagine  a  religion 
without  them,  it  is  unnecessary  to  speak  particularly  of  them  as 
parts  of  the  patriarchal  institution.  Jubal  soon  taught  men  to 
handle  the  harp  and  the  organ,  and  piety  soon  consecrated  them 
to  the  praise  of  God.  The  melodies  of  nature  soon  taught  man 
to  tune  his  voice  to  God.  Isaac  went  out  into  the  fields  at  even- 
tide for  secret  prayer.  Abraham  interceded  for  Sodom  until  he 
was  ashamed  to  push  his  importunities  further;  and  for  Abime- 
lech.  King  of  Egypt,  and  his  family,  he  made  his  requests  to  God. 
Of  him  and  his  patriarchal  character  God  said,  "I  know  Abrar 
ham,  that  he  will  command  his  children,  and  his  household  afler 
him,  and  they  shall  keep  the  ways  of  the  Lord,  to  do  justice  and 
judgment,  that  the  Lord  may  bring  upon  Abraham  that  which  be 
has  spoken  of  him."* 

Prophets  of  a  public  character  were  occasionally  raised  up  to 
bring  men  back  to  the  primitive  simplicity  of  the  patriarchal 
Institution,  as  well  as  to  lead  them  forward  to  the  future  develop* 

•  GenedB  xvUi.  10. 


THE  CHRISTIAN   SYSTEM.  133 

ments  of  God's  purposes  in  reference  to  this  work  of  redemr+'on. 
Amongst  these  the  most  conspicuous  were  Enoch,  Noah,  Abra- 
ham, Isaac,  Jacob.  To  all  these  were  given  new  visions  of  the 
future,  and  thus  they  were  all  preachers  of  righteousness  and 
reformers  in  their  respective  generations. 

From  these  gleanings  from  the  book  of  Genesis,  one  may  learn 
that  the  family-worship  institution,  which  was  divinely  instituted 
in  the  first  age  of  the  world,  embraced  the  observance  of  the 
Sabbath,  the  service  of  the  altar,  oral  instruction,  prayer,  inter- 
cession, thanksgiving,  and  benediction.  It  contemplated  no  other 
bond  of  uniun  than  the  marriage-covenant,  and  the  relations 
springing  out  of  it.  Doing  justly,  loving  mercy,  and  walking 
humbly  with  God,  were  enforced  in  all  its  maxims,  and  in  the 
examples  of  those  whom  God  honored  and  approved. 

There  was,  during  the  long  period  of  this  family  institution, 
no  community  separated  from  the  world  larger  than  a  single 
household — no  public  altars — no  temples — no  established  order 
of  public  teachers;  therefore,  there  was  no  initiating  or  separating 
institutions.  There  was  no  circumcision  for  the  infant,  nor  wash- 
ing of  regeneration  for  the  instructed.  These  institutions  of  latter 
times  had  respect  to  public  professing  communities;  and  therefore 
for  two  thousand  years  there  was  no  initiating  rite  or  ordinance 
amongst  men. 

Wherever  the  family  curtains  were  spread  and  a  tent  erected, 
the  devout  father  built  his  own  altar  to  the  Lord,  gathered  his 
own  children  and  domestics  around  him,  instructed  them  in  the 
knowledge  of  God  the  Creator  and  Preserver  of  all ;  and  in  the 
history  of  man,  his  origin  and  destiny,  as  far  as  revealed  to  them. 
They  offered  their  thank-offerings,  acknowledgments  of  favors 
received;  and,  when  conscious  of  sin,  they  presented  their  sin- 
offering,  with  confessions,  and,  in  faith  of  God's  promise,  sup- 
plicated pardon.  Such  are  the  essential  attributes  of  the  patri- 
archal institution,  and  of  the  family  worship,  as  learned  from  the 
writings  of  Moses. 

But,  as  the  root  of  all  the  subsequent  dispensations  of  God's 
mercy  and  favor  to  man  was  planted  in  the  patriarchal  institution, 
it  is  necessary  to  our  plan,  before  we  advance  further,  to  pay  some 
attention  to  one  of  these  patriarchs,  whose  famo  ia  eternal,  on 
whom  God  bestowed  an  honor  above  all  earthly  honor,  and  who 
Htands  enrolled  in  the  annals  of  time  as  the  friend  of  God.  The 
intelligent  reader  needs  not  to  be  informed  that  we  now  call  hii 
attention  specially  to 


184  THE   CHRISTIAN   SYSTEM. 


ABRAHAM. 

Reader,  attend !  "  I  am  the  God  of  Abraham,  the  God  of  Isaac, 
and  the  God  of  Jacob:  thia  is  my  name  forever,  and  this  is  my 
memorial  to  all  generations."  And  shall  not  the  name,  the  call- 
ing, the  blessing,  and  the  history  of  Abraham  always  occupy  a 
large  space  in  the  records  of  God's  government  of  man,  and  in 
all  the  details  of  his  redemption? 

Because  of  his  unprecedented  faith  in  God's  promises  and  ex- 
alted piety,  he  was  constituted  the  father  of  all  believers  ;  and  his 
whole  life  is  made  a  model  for  all  the  children  of  God,  as  far  as 
•walking  by  faith  in  God's  promises  is  an  ornament  to  human 
character. 

SufBcient,  then,  to  our  present  purpose,  we  observe,  that  during 
the  family-worsTiip  institution,  a  little  after  the  commencement  of 
the  third  millennium,  about  the  sevenfy-fifth  year  of  his  life,  God 
appeared  to  Abraham  while  he  yet  lived  in  Ur  of  Chaldea,  and 
commanded  him  to  depart  out  of  that  country,  and  that  he  would 
do  for  him  certain  things.  Abraham  obeyed.  God  gratuitously 
tendered  him  two  promises,  not  only  interesting  and  valuable  to 
Abraham  himself,  but  to  all  the  human  race. 

These  two  promises  were  intended  to  be  the  basis  of  a  two- 
fold relation  to  God,  and  the  foundation  of  two  distinct  religious 
institutions,  called  "the  Old  Testament  and  the  New,"  "the  Old 
Covenant  and  the  New,"  "the  Two  Covenants,"  and  "the  Cove- 
nants of  Promise."  There  are  contemplated  in  them  the  con- 
stitution for  a  temporal  and  spiritual  kingdom  of  God — a  kingdom 
of  God  of  this  world,  and  a  kingdom  of  God  not  of  this  world. 
Be  it,  therefore,  always  remembered,  when  we  attempt  to  form 
correct  views  of  the  whole  economy  of  God's  redemption,  that 
these  two  promises  were  made  while  the  patriarchal  iiistitutiuD 
v*-as  yet  standing,  and  several  centuries  before  its  close.  AVhat. 
■  hull,  it  will  be  asked,  are  these 

TWO   PROMISES? 

We  find  Uiem  in  their  most  simple  form  in  the  beginning  of  thf 
twelfth  cliapter  of  Genesis.     The  fir.-^t — 

"I  will  make  of  thee  a  great  nation,  and  I  tcill  bless  thee  and 
make  thy  name  great,  and  thou  shall  be  a  blessing.  I  will  bless 
them  that  bless  thee,  and  curse  t/iem  that  curse  tJiee." 


THE   CHRISTIAN    SYSTEM.  135 

The  second — "In  thee  shall  all  the  families  of  the  earth  he 
blessed." 

These  promises,  when  fully  rieveloped,  contained  numerous 
blessings.  They  are,  however,  in  all  their  details  separate  and 
distinct  from  each  other.  Abraham's  family  alone  are  personally 
concerned  in  the  first — all  families  of  the  earth  in  the  second. 
Temporal  and  earthly  are  the  blessings  of  the  former — spiritual 
and  eternal  are  the  blessings  of  the  latter.  Paul  calls  the  second, 
"The  gospel  preached  to  Abraham,"  and  " The  covenant  con- 
firmed by  God  in  reference  to  the  Messiah  four  hundred  and  thirty 
years  before  the  giving  of  the  law."  The  Jewish  kingdom  in  all 
its  glory  was  but  the  development  of  the  first — the  Christian 
kingdom  in  its  present  and  future  blessings  is  the  consummation 
of  the  second. 


COVENANT   OP  CIRCUMCISION. 

In  pursuance  of  the  first  promise,  and  in  order  to  its  exact  and 
literal  accomplishment,  about  twenty-four  years  after  its  promul- 
gation the  "Covenant  of  Circumcision"  was  established.  This 
"covenant  in  the  flesh"  marked  out  and  defined  the  natural  de- 
scendants of  Abraham,  and  gave  to  the  world  a  full  proof  of  the 
faithfulness  of  God,  putting  it  in  the  power  of  every  one  to  as- 
certain how  God  keeps  his  covenants  of  promise  with  all  people. 
This  gave  to  the  descendants  of  Abraham  the  title. of  "TVie  Cir- 
cumcision" and  beautifully  represented  the  separation  of  God's 
people  from  the  children  of  this  world. 

The  land  of  Canaan,  as  the  inheritance  of  this  nation,  is  re- 
peatedly promised  to  Abraham ;  and  as  soon  as  Isaac,  the  child 
of  promise,  is  born  and  circumcised,  the  promise  of  the  "seed" 
in  which  all  nations  were  to  be  blessed  is  confined  to  him.  Not 
in  Ishmael,  but  "  in  Isaac,  shall  thy  seed  be  called."* 

After  the  death  of  Abraham,  and  towards  the  close  of  the  life 
of  Isaac,  his  father's  God  gave  him  a  second'  edition  of  these  two 
promises.  The  first  is  considerably  amplified  in  its  details,  while 
the  second  is  repeated  almost  in  the  same  words.  That  which 
was  first  to  be  accomplished  is  first  developed,  and  its  provisions 
pointed  out.  "I  will  be  with  thee  and  will  bless  thee;  for  unto 
thee  and  to  thy  seed  I  will  give  all  these  countries,  and  I  will 
perform  all  the  oath  which  I  sware  to  Abraham  thy  father ;  and 


*  Genesis  xxi.  12. 


r 


136  THE   CHRISTIAN   SYSTEM. 

■will  make  thy  seed  to  multiply  as  the  stars  of  heaven,  and  will 
give  to  thy  seed  all  these  countries ;  and  in  thy  seed  shall  all  the 
nations  of  the  earth  be  blessed :  because  Abraham  obeyed  my 
voice,  and  kept  my  charge,  my  commandments,  my  statutes,  and 
my  laws."* 

The  same  two  promises  are  repeated  in  almost  the  same  words 
to  Jacob  the  son  of  Isaac,  at  the  time  he  had  the  vision  of  tlia 
ladd«^r  reaching  from  earth  to  heaven,  while,  in  obedience  to  a 
command  given  him  by  his  parents,  he  was  on  his  way  to  Padiin- 
aram-  in  quest  of  a  wife.  On  these  three  great  occasions — to 
Abraham — to  Isaac — to  Jacob — these  two  promises  are  solemnly 
pronounced ;  always  standing  in  the  same  order — never  con- 
founded ;  but  as  distinct  as  earth  and  heaven — as  time  and 
eternity. 

Four  hundred  and  thirty  years  after  the  first  solemn  declaration 
of  these  promises,  the  descendants  of  Abraham,  Isaac,  and  Jacob, 
in  virtue  of  the  promise,  were  redeemed  out  of  bondage  in  E^rypt, 
and  saved  from  the  tyranny  and  cruelty  of  Pharaoh.  Then,  in 
order  to  the  full  completion  of  its  stipulations,  God,  by  the  hand 
of  Moses,  proposed  a  covenant  with  all  Israel  at  Sinai ;  in  which 
he  guarantees  to  do  all  for  them  contemplated  in  the  promise, 
confirmed  by  an  oath  to  Abraham,  in  being  a  Gud  to  his  seed 
after  him.     This 

SINAITIO   COVENANT 

constituted  them  a  kingdom  of  God,  a  holy  nation,  a  ppcuHar 
people.  All  the  blessings  comprehended  in  the  first  promise  to 
Abraham,  or  that  could  grow  out  of  the  relation  to  God  which  it 
contemplated,  were  in  full  det^iil  carried  out  into  this  transaction 
and  secured  to  the  whole  nation.  The  relation  was,  liowover, 
temporal,  and  its  blessings  temporal  and  earthly.  The  socon<l 
promise  made  no  part  of  the  Jewish  institution  or  covenant  at 
Sinai,  more  than  it  did  of  the  patriarchal  or  antecedent  instituti..n. 
The  typical  or  figarat'ive  part  of  the  family  worship,  enlarj^ed  and 
improved,  was  translated  into  the  national  institution  and  made  a 
part  of  it ;  and  whatever  spiritual  privilege  was  enjoyed  by  the 
Jew  was  enjoyed  upon  the  same  principle  with  the  patriarch — 
by  faith  in  the  second  promise,  and  by  an  intelligent  and  believing 
attendance  upon  all  the  appointed  rainins  which  either  prefigured 
the  coming  redemption,  or  realized  the  blessings  which  were  tc 
be  derived  through  the  promised  seed. 

*  Genesis  xxiv.  3,  5. 


THE  CHRISTIAN   SYSTEM.  137 

The  SEED  in  which  all  the  families  of  the  earth  were  to  be 
V.lcssed  was  in  the  nation,  but  in  no  other  sense  than  as  it  was  in 
the  people  while  in  Egypt,  or  in  the  patriarchs  before  they  went 
down  into  Egypt.  It  was  in  the  nation,  but  no  element  of  the 
national  institution.  They  had  the  second  promise  made  to  their 
fathers,  and  all  the  faithful  and  approved  among  them  believed 
4hat  promise,  and  acted  conformably  to  it.  Thus  amongst  tho 
Jews,  even  before  the  coming  of  the  Messiah,  there  were 


f  TWO    SEEDS, 

the  natural  and  the  spiritual  children  of 'Abraham.  The  whole 
nation  were  his  literal  and  natural  children ;  and  such  of  them  as 
believed  the  second  promise  and  understood  it  were  not  only  his 
natural  children,  but  his  children  in  the  same  sense  in  which  all 
believing  Gentiles  are  by  virtue  of  the  second  promise  constituted 
the  children  of  Abraham.  The  first,  like  Ishmael,  were  bom 
according  to  the  flesh — the^cshly  seed  of  Abraham  ;  the  second, 
like  Isaac,  were  the  children  of  faith  in  the  promise:  and  thus 
Abraham  is  the  constituted  father  of  all  who  believe  in  that  pro- 
mise, whether  of  his  flosh  or  not. 

But  the  second  promise  was  not  fulfilled  for  nearly  one  thousand 
five  hundred  years  after  the  first,  or  after  the  national  institution 
was  confirmed  at  Sinai ;  and  therefore 

THE   BLESSING   OF   ABRAHAM, 

which  was  to  come  on  the  nations  through  his  seed,  through 
faith  in  the  accomplished  promises,  was  to  be  the  basis  and  the 
substance  of  a  new  institution.  This  "blessing  of  Abraliam"  in- 
cludes all  the  spiritual  and  eternal  blessings  which  are  laid  up  in 
his  seed,  who  is  the  ark  of  this  new  constitution,  in  whom  all 
the  prontises  of  God  are  verified,  and  in  whom  they  are  depoMted 
for  the  comfort  and  salvation  of  all  the  faithful  children  of  God. 
Whatever  concerned  the  ftimilv  of  Abraham,  coming  through  tho 
first  promise,  descendeu  upon  tho  family  principle,  wliich  is  only 
Jfesh;  but  whatever  concerns  all  saints  of  all  nations  descends 
upun  the  new  principle  o{  faith.  "Tliey  who  are  of  faith,"  says 
Paul,  "are  blessed  with  believing  Abraham."  And  "  If  you  be 
Christ's,  then"  (and  only  then)  "are  you  Abraham's  seed  and 
heirs  according  to  the  promise." 

12* 


188  THE   CHRISTIAN    SYSTEM. 

The  blessing  of  Abraham  was  then  promised  in  the  patriarchal 
age  antecedent  to  the  Jewish  national  institution,  and  indepen 
dent  of  it ;  therefore  that  institution  cannot  affect,  much  less  dis» 
annul,  the  blessings  promised  in  the  covenant,  confirmed  before 
by  God,  respecting  the  Messiah,  in  the  time  of  family  worship, 
and  four  hundred  and  thirty  years  before  the  Jewish  institution 
began. 

In  calling  Abraham,  and  in  making  him  the  father  of  many 
nations,  and  the  depositary  of  still  more  precious  promises  and 
revelations,  God  did  not  supersede  the  family  worship.  He  only 
added  to  the  stock  of  religious  knowledge,  strengthened  the  faith, 
and  enlarged  the  hopes,  of  that  single  family.  The  family  insti- 
tution continued  without  the  slightest  change,  except  in  one  par- 
ticular specified  in  the  covenant  of  circumcision,  as  respected  the 
single  family  of  Abraham,  for  four  hundred  and  thirty  years  after 
the  charter  concerning  his  seed  and  that  concerning  the  Messiah 
were  secured  to  this  renowned  patriarch.  Thus  we  have  traced 
the  continuance  of  the  family  religion,  or  patriarchal  economy, 
for  two  thousand  five  hundred  years,  and  are  now  prepared  to 
make  a  few  remarks  on  the  Jewish  national  institution,  though 
•we  have  already  anticipated  almost  all  that  is  necessary  to  our 
present  object.  Still,  however,  we  shall  make  it  the  subject  of  a 
distinct  notice. 

THE  JEWISH   INSTITUTION. 

In  this  age  of  improvement  of  divine  institutions,  we  read  and 
hear  much  of  "two  dispensations  of  the  covenant  of  grace ;"  thus 
making  the  Jewish  and  the  Christian  institutions  dispensations 
of  one  "covenant  of  grace."  Why  not  make  the  patriarchal 
(still  more  venerable  for  its  antiquity,  and  which  continued  a 
thousand  years  longer  than  the  Jewish)  also  a  dispensation  of  the 
covenant  of  grace,  and  then  we  should  have  had  ihree  dispensa- 
tions of  one  covenant?  This  is  but  a  "show  of  wisdom."  The 
Holy  Spirit  calls  them  "  two  covenants,"  or  "  two  institutions," 
and  not  two  modifications  of  one  covenant ;  and  it  speaks  of  each 
as  established  upon  promises.  The  Jewish  was  established  upon 
temporal  and  earthly  proinises,  contained  in  the  first  promise 
made  to  Abraham  ;  but  the  new,  says  Paul,  "  is  established  upon 
better  promises,'^  growing  out  of  that  concerning  the  Messing  ofthi 
nations  in  the  promised  seed.* 

*  .T*reniiah  xxxi.  31. 


THE  CHRISTIAN   SYSTEM.  '189 

The  Jewish  institution  commenced  and  continued  about  one 
thousand  five  hundred  years  before  the  Reign  of  Heaven  began. 
It  was  not  substituted  for  the  fivmily  worship,  but  a<Ided  to  it; 
aifecting,  however,  the  patriarchal  institution  in  some  respects,  as 
far  as  concerned  the  single  family  of  Abraham.  The  individual 
families  of  the  nation  of  the  Jews,  as  such,  had  still  their  family 
warship — still  the  worship  of  God  was  heard  in  the  dwellings  of 
the  righteous;  and,  like  Joshua,  every  good  Israelite  said,  "Aa 
for  me  and  my  family,  we  will  serve  the  Lord." 

In  four  hundred  years  the  family  of  Abraham  had,  in  the  line 
of  Isaac  and  Jacob,  in  fulfilment  of  the  first  promise,  grown  up 
into  millions.  Not  less  than  two  millions*  came  up  out  of  Egypt 
under  the  conduct  of  Moses.  The  heavenly  Father,  in  progres- 
sive development  of  his  plan  of  blessing  all  nations,  leaves  all 
the  world  under  the  family-worship  institution,  and  erects  the 
whole  progeny  of  Abraham  that  came  up  out  of  Egypt  into  one 
great  national  institution.  He  condescends  to  appear  in  the  cha- 
racter of  King  of  the  Jews,  and  to  make  them  a  kingdom  of  God, 
as  preparatory  to  the  appearance  of  his  Son,  who  is  predestined 
to  be  the  king  of  the  whole  earth,  and  to  have  a  kingdom  which 
shall  ultimately  embrace  all  the  nations  of  the  world. 

The  twelve  tribes  were  brought  into  the  form  of  one  great 
worshipping  family,  presenting  through  the  common  Iligh-Priest 
their  united  worship  to  God.  This  gave  rise  to  the  erection  of  one 
public  house  consecrated  to  the  Lord,  as  the  place  of  meeting  in 
their  social  and  national  character.  A  constitution,  political, 
moral,  and  religious,  was  submitted  to  the  people;  and  on  their 
adoption  of  it  they  became  the  covenanted  people  of  God.  This 
constitutional  kingdom  was  built  upon  precept  and  promises; 
and  its  worship,  when  fully  developed,  was  little  more  than  the 
extension  of  the  family  worship  to  one  great  national  family. 
They  had  one  king,  one  high-priest,  one  national  altar,  one  na- 
tional house  of  God,  one  morning  and  evening  service,  one  great 
national  sacrifice,  and  one  great  annual  atonement.  The  nation 
was  a  family  of  families,  and  whatever  pertained  to  a  single  family 
in  its  family  worship  was  extended  and  accommodated  to  this 
great  confederate  family. 

Various  mystic  and  significant  institutions  distinguished  this 
cation  from  all  others;  for  it  was  one  principal  object  of  its  insti- 

•  Men  fit  for  war  are  nerer  more  than  the  third  or  fourth  of  any  population. 
There  were  six  hundi'ed  thousand  muu  of  this  class  when  they  came  tu  Mount 
Sinai. 


140  THE   CHRTRTIAN   SYSTEM. 

tution  to  Icpop  its  subjects  s'^ppratc  and  distinct  from  all  otlun 
p«(iple  till  Messiah  (the  promised  seed)  should  rome.  Another 
object  was,  to  picture  out  in  appropriate  types  the  spiritual  wor- 
ship of  the  kingdom  of  heaven,  and  to  exhibit  the  great  doctrines 
of  faith,  repentance,  remission,  adoption,  and  inheritance,  l)j 
picturesque  images,  ingeniously  devised  to  adumbrate  the  wliolf 
doctrine  of  reconciliation  and  sanctification  to  God. 

The  Jewish  institution  is  not  to  be  regarded  only  in  its  politic.i', 
moral,  and  religious  aspects,  but  especially  in  its  figuraMve  and 
prospective  character.  God  so  wisely  and  benevolently  contrived 
it  from  its  vrigin  to  its  close,  that  its  whole  history — the  fates  and 
fortunes  of  its  subjects  from  their  descent  into  Egypt,  their  tra- 
vels tiience  to  Canaan  and  settlement  in  the  land  of  promise — 
their  fortunes  in  that  land  to  their  final  catastrophe — should 
exactly  and  impre»8ively  shadow  forth  the  new  institution  with  the 
fates  and  fortunes  of  the  subjects  of  this  new  and  more  glori'Mis 
order  of  things.  "  All  these  things  happened  to  them  for  ii/pen," 
(examples,)  says  Paul,  "and  they  are  written  for  our  a<lmonition, 
upon  whom  the  ends  of  the  world  have  come."  The  same  great 
commentator  on  this  institution  not  only  presents  the  history  of 
its  subjects  as  instructive  to  the  citizens  of  the  new  institution, 
but  of  the  tabernacle  he  says,  "  It  was  a  figurative  representation 
for  the  time  then  present,"  and  the  furniture  thereof  "the  patterns 
of  things  in  the  heavens."  "The  law,"  he  adds,  "contained  only 
a  shadow  of  the  good  things  to  come."  A  shadow,  indeed,  pro- 
ceeding from  a  man,  a  house,  a  tree,  is  not,  and  cannot  be,  an 
exact  image  or  representation  of  them ;  yet,  when  explained  by  a 
verbal  description,  it  easily  facilitates  an  easy  and  correct  con- 
ception of  them. 

So  full  of  the  doctrine  of  the  new  institution  was  the  old,  that 
we  find  all  the  Apostles  and  Christian  writers  unceremoniously 
applying  every  thing  they  quote  from  the  law,  the  prophets,  and 
the  Psalms,  to  the  Messiah,  his  kingdom,  and  the  fortunes  .f  his 
people;  as  if  the  Jewish  writings  had  no  other  object  than  to  un- 
fold the  kingdom  of  heaven.  Jesus  begins  with  Abraham  seeing 
his  daj  on  Mount  Moriah  in  the  typical  resurrection  of  Isaac. 
Paul  regards  Ilagar,  Ishmael,  Sarah,  Isaac,  as  the  best  illustra- 
tion of  the  two  institutions;  and  John  ends  with  the  description 
of  the  descent  of  Jerusalem  from  heaven. 

Every  one,  then,  who  would  accurately  understand  the  Chria- 
tion  institution  must  approach  it  through  the  Mosaic ;  aud  he  that 


THE    CHRISTIAN    SYSTEM.  141 

would  be  a  pnificiont  in  the  Jewish  must  make  Paul  liis  cnm- 
nientator.  While  the  mere  politician,  moralist,  or  r.-ligioaist  c<in- 
tciuiilates  the  one  without  the  other,  though  he  may  fin<l  iiiucli  o 
admire  in  both,  he  will  never  understand  either.  A  veil,  thiok 
as  tliat  which  concealed  the  glory  of  the  face  of  Muses  from  the 
Israelites,  will  hide  the  glory  of  the  Jewish  and  Christian  institu 
lion  from  hia  vi<?w. 

Not  only  did  the  tabernacle,  the  temple,  their  furniture,  the 
service  of  both,  the  priests,  the  sacrifices,  the  festivals,  the  con- 
vocations, and  all  the  ordinances  of  that  ritual,  together  wilh  the 
history  of  that  people,  assume  the  picturesque  and  figurative 
character,  but  almost  all  the  illustrious  and  highly-distinguished 
po'-sor.agt'S  of  that  institution  were  made  prophetic  or  typical  of 
the  Messiah  or  of  the  groat  incidents  of  his  life,  sufi'erii.gs,  and 
triumiihs,  and  the  leading  affairs  of  his  government.  Amongst 
perisunn  in  the  j)atriarchal  and  Jewish  ages  wlio,  in  one  or  more 
prominent  characters  or  incidents,  or  in  their  general  history, 
adumbrated  the  Messiah  and  his  reign,  the  following  group  oc- 
cupy a  lofty  eminence: — Adam,  Abel,  Noah,  Melchizedek,  Isaac, 
Jacob,  Joseph,  Moses,  Aaron,  Joslma,  Samson,  David,  Jonah.  Of 
thinifs  of  this  class,  as  well  .as  persons  highly  figurative  and  in- 
structive, are  the  visions  of  Jacob's  ladder — the  imrning  biisli — 
the  pillar  of  cloud  and  fire — tlie  manna — the  rock  Iloreb,  a  foun- 
tain of  living  water  in  the  wilderness — the  veil  of  Moses — the 
brazen  serpent — the  victory  over  the  nations  of  Canaan — and  the 
land  of  Canaan  itself.  And  of  ordinances,  the  passover,  the 
scape-j^oa^  the  red  heifer,  the  year  of  jubilee,  the  law  of  the 
leper,  the'kinsman  redeemer,  the  cities  of  refuge;  together  with 
all  the  sacrifices,  washings,  anointings,  and  consecrations  of  the 
hoi;/  nation. 

But  a  third  object  of  the  Jewish  institution,  of  para-nount 
importance  to  the  world,  was  the  furnishing  of  a  new  a'phalx-t 
and  language,  (the  elements  of  heavenly  science,)  without  whirli 
it  would  appear  to  have  been  almost,  if  not  altogether,  impossible 
to  learn  the  spiritual  things  or  to  make  any  proficiency  in  the 
knowledge  of  those  relations  which  Christianity  ujifolds.  The 
language  of  the  new  institution  is  therefore  explained  by  that  of 
the  old.  No  one  can  understand  the  dialect  of  the  Tcingdom  of 
heaven  who  has  not  studied  the  dialeot  of  the  antecedent  admi- 
nistrations of  heaven  over  the  patriarclis  and  Jews.  The  most 
striking  aud  characteristic  attribute  of  the  sacred  dialect  is,  that 


142  THE   CHRISTIAN    SYSTEM. 

tlie  elements  of  it  are  composed  of  the  incidents  of  history,  oi 
what  we  call  remarkable  providences. 

I  cannot  explain  myself  better,  nor  render  my  readers  a  more 
essential  service,  than  by  illustrating  by  an  actual  detail  of  sacred 
history  the  following  proposition,  viz.; — That  saa'ed  history,  or  th^ 
remarkable  instances  of  God's  providence  to  the  Jews  and  Patri- 
drchs,  are  the  foundation  of  the  sacred  dialect  of  the  new  institution. 
Or,  if  the  reader  will  understand  it  better,  it  may  be  thus  ex- 
pressed : — All  the  leading  words  and  phrases  oftlie  New  Testament 
are  to  be  explained  and  understood  by  the  history  of  the  Jewish  na- 
tion and  God's  government  of  them.  Take  the  following  as  a 
mere  specimen : — 

God  called  Abram  out  of  Ur,  and  changed  his  name  into  Abra- 
ham, and  the  name  of  his  wife  Sarai  into  Sarah.  Wq  promised 
Isaac  as  the  person  in  whom  his  seed  should  be  called.  God  did 
tempt  Abraham,  commanding  him  to  offer  Isaac  for  a  burnt-offer- 
ing, Isaac  had  two  sons — Esau  the  elder,  and  Jacob  the  younger. 
Esau  despised  his  birthright  and  sold  it  to  Jacob.  Jacob  wrestled 
with  God,  and  prevailed ;  he  obtained  a  blessing,  and  was  there 
fore  called  Israel.  He  had  twelve  sons :  of  these  Joseph  was  his 
fa%'orite.  His  bretliren  envied  him,  and  sold  him  for  twenty  pieces 
of  silver.  Joseph  found  grace  in  the  sight  of  his  master.  T/ie 
Lord  was  with  Joseph.  He  was  cast  into  prison,  and  from  thence 
was  elevated  to  be  the  governor  of  Egypt  under  Pharaoh.  A 
famine  in  Canaan  compelled  Jacob  and  his  sons  into  Egypt  for 
bread,  and  Joseph  was  made  known  to  his  brethren.  Joseph  died 
in  Egypt  and  left  his  father's  house  in  that  land.  They  multiplied 
exceedingly,  and  the  Egyptians  greatly  ajjiicted  and  oppressed  the 
Israelites.  Moses  was  born  and  exposed:  Pharaoh's  daughter 
found  him  and  adopted  him  for  a  son.  Moses  fled  into  Midian, 
and  married  the  daughter  of  the  priest  or  prince  of  Midian,  and 
kept  his  father-in-law's  flock  in  the  desert,  and  came  to  Iloreb, 
the  mountain  of  God.  The  Lord  appeared  to  him  in  a  flame  of  fire 
in  a  bu.»h.  The  bush  burned  and  was  not  consumed.  Muses 
drew  near,  and  then  first  stood  on  holy  ground.  God  sent  him  to 
Egypt  to  lead  his  people  out  of  bondage. 

God  made  him  say  to  the  children  of  Israel,  "I  am  has  sent  me 
to  you.  Gather  the  elders  of  Israel  and  say  to  them,  The  Lord 
God  of  your  fathers,  the  God  of  Abra'-am,"  &c.  "has  sent  me  t* 
you.  I  will  smite  Egypt  with  my  wonders,  and  bring  you  vp  out 
of  the  ajjliclions  of  Egypt.  Tell  Pharaoh,  Israel  is  my  son — my 
first-born.     Take  Aaron  with  thee,  and  thou  shaMpvii  words  into 


THE    CURISTIAN    SYSTEM.  14S 

his  movlh  ;  and  I  will  be  with  thi/  mouih  and  with  his  mouth  :  ho 
shall  bo  to  theo  instead  of  a  mouth,  and  thou  shalt  be  to  him  «i- 
slead  f if  God.  Take  thy  rod  in  thy  hand.  The  Lord  sent  Aaron 
to  Moses:  and  he  met  him  in  the  mount  and  Hssed  him.  And  the 
Lord  visited  his  people.  And  the  people  believed  when  they  heard 
that  the  Lord  had  looked  upon  their  affliction.  Pharaoh  oppressed 
them  still  more.  The  Lord  said,  With  a  strong  hand  shall  he  fet 
them  go.  I  will  redeem  them  with  a  stretched-out  arm,  and  with 
gre&t  judgme7its.  I  will  give  you  Canaan  for  a  heritage;  I  will 
take  you  to  me  for  a  people.     I  will  be  your  God." 

Moses  said,  I  am  a  man  of  uncircumcised  lips,  and  how  shall 
Pharaoh  hearken  to  me  ?  I  have  made  thee  a  god  to  Pharaoh, 
and  Aaron  thy  prophet.  I  will  multijily  my  sig?is,  and  brinjc  out 
ny  people,  and  harden  FhixraoW s  heart.  When  he  says,  "  Sh(»w 
me  a  miracle,"  cast  your  rod  before  him,  and  it  shall  become  a 
serpent.  Still  Pharaoh  refused,  and  hardened  his  heart.  The  ma- 
gicians, overcome  with  the  signs,  said,  This  is  the  finger  of  God. 
The  God  of  the  Hebrews  said,  Let  my  people  go.  I  have  roused 
thee  up  (as  a  lion)  to  show  in  you  my  power,  and  to  make  my 
name  known  through  all  the  earth.  The  Lord  slew  all  tlie  first- 
born of  Egypt  after  he  had  plagued  them  exceedingly.  Pharaoh 
commanded  them  to  depart;  but  he  pursued  them  to  the  Red  Sea. 
Israel  fainted  at  the  sight  before  and  behind  tiiem.  Moses  said, 
Stand  still  and  see  the  salvation  of  God.  The  sea  was  divided. 
Covered  with  a  cloud,  Israel  marched  tiirough  as  on  dry  ground. 
The  waters  stood  on  either  side  as  a  wall.  Pharaoh  pursued  with 
his  chariots  and  horsemen,  but  the  waters  returned  and  they  were 
drowned.  Thus  the  Lord  redeemed,  saved,  delivered,  and  brought 
Israel  out  of  bondage. 

After  this  deliverance,  Moses  and  the  children  of  Israel  sang, 
"  The  Lord  is  become  my  salvation ;  he  is  my  God.  Tliou  hast 
overthrown  them  that  rose  up  against  thee.  Tiiou  hast  led  forth 
thy  people  whom  thou  hast  redeemed.  Thou  hast  guided  them  in 
thy  strength  to  tliy  holy  habitation.  The  inhabitants  of  Canaan 
shall  be  still  as  a  stone  till  thy  people  pass  over,  0  Lvjrd,  the 
people  thou  hast  purchased.  Thou  shalt  plant  them  in  the  moun- 
tains of  thine  inheritance ;  in  the  sanctuary  which  thy  hands  have 
established." 

Tbey  came  into  the  wilderness  of  Sin.  They  cried  for  bread, 
and  God  rained  bread  from  heaven  vjmn  them,  that  he  might  prvot 
i\\cn\  wiietlier  or  not  they  would  walk  in  his  law,  and  they  did  eat 
manna  forty  years  till  they  came  to  the  borders  of  Canaan. 


144  THE  CHRISTIAN   SYSTEM. 

They  complained  for  water,  and  tempted  God  And  Mose* 
smote  the  rock  in  Iloreb,  and  water  gushed  out.  But  Moses  wsih 
wroth,  and  smote  tiie  rock  twice,  and  he  and  Aaron  thus  rebeUeU 
against  God,  and  fell  in  the  wilderness.  The  Lord  made  a  cove- 
nant with  the  whole  nation  at  Sinai,  and  made  them  a  peculiar 
treanure  above  all  people — a  kingdom  of  priests,  a  holy  nation: 
and  God  spake  all  the  words  of  the  law,  written  on  two  tables  of 
stone  ;  and  spake  to  Israel  from  heaven. 

The  Lord,  by  Moses,  gave  them  directions  for  rearing  a  taber- 
nacle, and  a  pattern  for  all  its  furniture.  And  as  a  ransom  for  hu 
soul,  every  man,  rich  and  poor,  was  to  pay  half  a  shekel  as  an 
offering  to  the  Lord  to  make  an  atonement  fc)r  his  soul ;  and  it  was 
given  for  the  service  of  the  tabernacle.  AVIien  the  tabernacle  waf> 
reared  and  finished,  the  glory  of  the  Lord  filled  the  tabernacle  ;ni<l 
the  cloud  c(*ered  it.  And  when  the  cloud  was  taken  vp  they 
journeyed;  but  until  it  was  taken  up  they  journeyed  not.  The 
cloud  was  in  the  tabernacle  by  day,  and  ^re  was  on  it  by  night, 
in  the  sight  of  all  Israel  throujrhout  all  tiieir  journeys. 

And  before  Moses  died  he  laid  his  hands  upon  Joshua,  and  gave 
him  a  charge  as  the  Lord  commanded ;  and  thus  put  honor  upon 
him,  that  the  children  of  Israel  might  be  obedient  to  him  as  tlicir 
saviour.  "As  I  was  with  Moses,  so  will  I  be  with  thee,"  saitli 
God:  ''I  will  not  fail  thee  nur J'orsuke  thee." 

Could  we  thus  proceed  with  the  history  of  this  people,  and  add 
to  their  history  the  observance  of  their  religious  institutions,  wo 
should  find  out  the  true  meaning  of  the  sacred  style  of  the  New 
Testament  with  more  accuracy  and  certainty  than  from  all  the 
commentators  of  ancient  and  modern  times.  This,  as  a  sauiide, 
must  suffice  for  our  present  purpose. 

From  the  premises  now  before  us,  the  specifications  of  flio  out- 
lines of  the  Sinaitic  and  national  institution,  and  the  terms  jiud 
phrases  found  in  the  history  of  this  people,  we  ma}-  discover  in 
what  relation  they  stood  to  God,  and  what  favors  lit-  bestowed 
upon  them  in  that  relation. 

Thf'y  wore  the  called  and  chosen,  or  the  elect  of  God  as  a  nati'  n. 
As  such,  they  were  delivered,  .laved,  lovglit,  or  furchased,  and  re- 
deemed. God  is  said  to  have  created,  viade,  formed,  and  begoHen 
them.  As  such,  he  is  called  their  Futhr,  their  God.  their  lie- 
deemer,  their  King,  their  Saviour,  tl.eir  Salvation  ;  and  tlirv  «r« 
calli'd  his  children,  sons,  and  dtivgh'crs ;  lorn  to  him,  his  house, 
people,  inJieritance,  family,  setrants. 


THE  CHRISTIAN   SYSTEM.  145 

As  a  chartered  and  congregated  people,  they  are  called  the  city, 
the  holy  city,  the  city  of  the  Lord,  Jei-usalem,  Zion,  Mount  Zion, 
the  city  oj'  iJuvid.  Other  nations  in  contrast  witii  them  are  called 
not  a  people,  aliens,  stratigers,  enemies,  far  off,  uncJean. 

Yiirious  similitudes  expressive  of  the  kind  relation  in  which 
they  stood  to  God  are  also  found  in  the  pages  of  the  ancient  in- 
stitutions,— such  as  husband  and  wife,  shepherd  and  Jlock,  vine 
and  vineyard,  mother  and  children.  They  are  said  to  be  written 
:■:  tu  oiled  in  the  book  of  Goa  ;  to  be  planted,  washed,  sanctified, 
clean,  se})arated  to  God  ;  they  are  called  the  house,  building,  sanc- 
tuary, dwelling-place  of  God;  a  kingdom  of  priests,  a  holy  nation, 
a  peculiar  people,  <!cc. 

Those  who  are  curious  to  trace  these  phrases  descriptive  of  the 
relation  and  privileges  of  this  ancient  kingdom  of  God  had  better 
(ill  addition  to  the  passages  quoted  in  their  history  from  Egypt 
to  the  Jordan)  examine  the  following  passages: — Exodus  xiv. 
30 ;  XV,  16  ;  xix.  6.  Deuteronomy  iv.  37  ;  vii.  6  ;  x.  15  ;  xiv.  1 ; 
i.  31  ;  vii.  5  ;  xxxii.  G,  18,  19  ;  xviii.  7  ;  iii.  18,  20 ;  xii.  9.  1  Kings 
iii.  8.  Psalms  cv.  6 ;  xxxiii.  13 ;  cv.  43 ;  cvi.  5,  21 ;  Ixxiv.  2 ; 
cxlix.  2.  Isaiah  xli.  8,  9 ;  xliii.  1,  3,  5,  7  ;  li.  2,  4 ;  xli.  1,  6,  7. 
Jeremiah,  Ezekiel,  and  the  Psalms  of  David  throughout,  &c. 

Unless  wo  should  write  a  full  treatise  on  these  antecedent  in- 
stitutions, we  cannot  with  propriety  descend  further  into  details. 
The  outlines,  as  far  as  subordinate  to  the  theme  of  this  essay,  are 
now  before  the  reader  ;  and  with  this  preparation  we  shall  now 
invite  his  attention  to  the  kingdom  of  heaven. 

And  why,  an  American  would  say,  is  it  not  called  the  Republic 
of  Heaven,  and  the  Chief  called  the  President  of  a  Celestial  Re- 
public? Certainly  there  were  the  Republics  of  Greece  and  Rome 
before  the  doctrine  of  this  Kingdom  was  first  promulgated,  and 
the  Gentiles  as  well  aa  the  Jews  could  have  understood  the  figure 
of  a  Republic  as  well  as  that  of  a  Kingdom.  It  w'ns  not,  then, 
because  there  \his  not  in  society  a  model  or  type  of  this  sort ;  but 
because  such  a  type  would  have  been  inapposite  to  the  nature  of 
thirf  institution. 

History  testifies  that  republics  are  better  adapted  to  peace  than 
war,  and  that  they  are  forced  and  unnatural  organizations  of  so- 
ciety. Aristocracies  and  republics  owe  all  their  attractions  to  the 
excessive  corruptions  of  the  governments  under  which  they  have 
originated.  They  are  the  reaction  of  force  and  fraud,  of  cruelty 
and  oppression,  and  are  sustained  by  the  remembrance  and  appre- 

13 


146  THE  CHRISTIAN   ST8TEM. 

hension  of  the  evils  which  occasioned  them.  They  have  alwaya 
teen  extolled  or  admired  either  in  contrast  with  the  vices  and 
enormities  of  degenerate  and  profligate  monarchies,  or  in  the 
freshness  of  the  recollections  of  the  wrongs  and  outrages  which 
occasioned  them ;  and  men  have  generally  tired  of  them  when 
they  became  corrupt  and  forgetful  of  the  oppressions  and  crimes 
which  forced  them  into  being.  So  that  the  corruptions  of  mon- 
archies have  given  birth  to  republics,  and  the  corruptions  of  these 
have  originated  monarchies  again. 

In  these  last  days  of  degeneracy,  republics  are  great  blessings 
to  mankind,  as  good  physicians  are  blessings  in  times  of  pesti- 
lence ;  but  yet  it  must  be  confessed  that  it  would  be  a  greater 
blessing  to  be  without  plagues  and  doctors.  While  men  are, 
however,  so  degenerate,  and  while  selfishness  and  injustice  are 
JO  rampant  in  Bocietyi  republican  oflicers  are  better  than  kings — 
because  we  can  get  rid  of  them  sooner.  They  are,  indeed,  kings 
under  another  name,  with  a  short-leased  authority  ;  and  our  expe- 
rience fully  demonstrates  that  in  these  degenerate  days  the  reig'.is 
of  our  republican  kings  are  nearly  long  enough.  Till  the  King 
of  kings  comes,  we  Christians  ought  to  be  good  republicans,  un- 
der the  conviction  that  human  governments  seldom  grow  better, 
And  that  the  popular  doctrhie  of  our  country  is  true — that  poli- 
tical authority  generally  makes  a  man  worse,  and  public  favors 
almost  invariably  corrupt  the  heart.  Rapid  rotation  in  office  is 
the  practical  influence  of  the  republican  theory ;  and  the  experi- 
ment proves  that,  brief  as  republican  authority  is,  it  is  sometime<j 
too  long  for  republican  virtue  to  sustain  without  deterioration. 
Now,  if  this  be  true  of  republican  virtue,  the  brightest  and  the 
best,  what  earthly  virtue  can  long  resist  the  contamination  of 
long-protracted  authority  ? 

Monarchy  is  the  only  form  of  government,  however,  which 
nature  recognises.  It  was  the  first,  and  it  will  be  the  last.  A 
government  with  three  or  thirty  heads  is  a  monster;  and  there- 
fore the  beast  that  represents  it  comes  out  of  the  sea  with  a  plu- 
rality of  horns  as  well  as  heads. 

The  most  approved  theory  of  human  nature  and  of  human 
government  now  current  wherever  the  English  language  is  spoken, 
either  in  the  Old  World  or  in  the  Now,  is  that  a  monarchy  would 
be  always  the  best  government,  because  the  cheapest,  the  most 
efficient,  and  the  most  dignified ;  provided  only,  that  the  crown 
vras  placed  on  the  wisest  head,  ar  d  the  sceptre  w  ielded  by  the 


THE   CHRISTIAN    SYSTEM.  147 

purest  hands.  Could  we  always  secure  this,  we  would  all  bo 
monarchists :  because  we  cannot,  we  are  all  republicans. 

But,  after  this  apology  for  the  phrase  Kingdom  of  Heaven,  we 
would  recall  the  attention  of  the  reader  to  the  concession,  made 
by  republicans  themselves,  that  a  kingdom  is  better  adapted  to  a 
state  of  war  than  a  republic;  and  that  this  beautiful  though  most 
appropriate  figure,  which  occurs  in  the  New  Testament  more  than 
one  hundred  and  fifty  times,  and  very  often  in  the  Old,  presup- 
poses a  state  of  war  as  existing  in  the  universe.  But,  for  the  rea- 
sons assigned  in  preference  of  monarchy,  the  natural  government 
of  the  universe  always  was,  is,  and  evermore  shall  be,  monarchy. 
Gitd  himself  is  of  necessity  absolute  monarch  of  the  universe. 
Had  he  not  essentially  sustained  that  relation  to  all  his  creatures, 
there  never  could  have  been  rebellion  nor  sin  in  his  dominions. 
Tlie  systems  of  nature  are  all  after  this  model.  Every  .lun  is  a 
king  over  the  system  which  it  controls  ;  and  in  every  sphere  there 
is  one  controlling  and  supreme  principle.  It  will  be  the  last 
government;  for  when  the  episode  in  the  great  drama  of  rational 
existence  which  sin  occasioned  shall  have  been  completed,  the 
government  of  the  universe  will  assume  its  ancient  order,  and 
God  be  supreme  monarch  again.  But  this  will  not  be  till  Jesus 
gives  up  the  kingdom  to  God  which  a  preternatural  state  of 
tilings  put  into  his  hands.  This  cannot  be  till  he  has  subdued 
man  to  his  rightful  allegiance,  or  destroyed  forever  every  oppo- 
nent to  the  absolute  monarchy  of  the  Eternal  Supreme;  "for 
Ji'sus  must  reign  till  all  his  enemies  be  put  under  his  feet." 

The  kingdom  wliich  Jesus  has  received  from  his  Father,  how- 
ever heavenly,  sublime,  and  glorious  it  may  be  regarded,  is  only 
temporal.  It  had  a  beginning,  and  it  will  have  an  end;  for  he 
nm.xt  reign  only  till  all  enemies  are  put  under  his  feet.  But  the 
transition  of  the  sceptre  into  the  hands  of  Emanuel  has  not 
changed  the  government.  lie  is  now  the  hereditJiry  Monarch  of 
the  universe,  as  well  as  the  proper  King  of  his  own  kingdom, 
lie  now  reigns  as  absolutely  over  all  principalities,  hierarchies, 
ami  powers,  celestial  and  terrestrial,  as  did  the  great  God  and  Father 
of  the  universe,  before  he  was  invested  with  the  regal  authority. 

We  have  said  it  was  a  preternatural  state  of  things  which  origi- 
nated the  kingdom  of  Jesus:  therefore  the  object  of  this  reme- 
dial reign  is  to  destroy  that  preternatural  state  of  things — to  put 
down  sin.  Now,  as  all  human  governments  presuppose  disorder, 
and  as  the  kingdoms  of  this  world  generally'  have  arisen  out  of 
ooufusioo  and  war,  this  kingdom  of  heaven  >f  which  wo  are  to 


148  THE   CHRISTIAN   SYSTEM. 

speak  owes  its  origin  to  the  celestial  and  terrestrial  apostasies— 
the  revolt  of  Satan  and  of  Adam.  Were  there  no  injustice  within 
or  violence  without,  civil  government  would  be  wholly  unneces- 
sary, and  its  appendages  an  excrescence  upon  society.  Had  there 
not  been  such  a  revolt  and  rebellion  as  sacred  history  records, 
there  would  have  been  no  such  kingdom  of  heaven  as  that  over 
which  Jesus  the  Messiah  now  presides.  Now,  as  both  this  King 
and  kingdom,  and  all  that  appertains  to  them,  were  occasioned 
by  such  a  preternatural  state  of  things,  we  must  view  tlieni  in  all 
their  attributes  and  details,  with  reference  to  those  circumstances 
which  called  them  into  being. 

THE   ELEMENTS   OF  A   KINGDOM. 

We  must  understand  the  type,  or  we  cannot  understand  the 
antitype.  We  must  understand  that  which  is  natural  before  we 
can  understand  that  which  is  spiritual.  What  then  are  the  essen- 
tial elements  of  a  kingdom  as  existing  among  men  ?  They  are 
five,  viz. :  King,  Constitution,  Subjects,  Laws,  and  Territory. 
Such  are  the  essential  parts  of  every  political  kingdom,  perfect  in 
its  kind,  now  existing  on  earth. 

Informing  a  state,  the  essential  elements  are  people  and  coun- 
try. The  people  make  a  constitution,  and  this  makes  a  President 
or  King,  citizens  or  subjects,  and  every  thing  else  belonging  to  a 
state.  It  ifl,  then,  the  relation  into  which  the  people  resolve 
themselves  which  makes  it  a  republic,  an  aristocracy,  a  monarchy. 
Do  they  choose  a  monarchy?  They  first  make  a  constitution,  and 
this  places  one  upon  the  throne — makes  them  subjects,  and  he 
gives  them  laws.  Although  the  constitution  is  first,  in  the  order 
of  nature,  of  all  the  elements  of  a  kingdom,  (for  it  makes  one  man 
a  king  and  the  rest  subjects,)  yet  we  cannot  imagine  a  constitution 
in  reference  to  a  kingdom,  without  a  king  and  subjects.  In  speak- 
ing of  tliem  in  detail,  we  cannot  then  speak  of  any  one  of  then: 
as  existing  without  the  others — we  must  regard  them  as  correlates, 
and  as  coming  into  existence  contemporaneously.  TPhere  is  no 
husband  nor  wife  before  marriage,  neither  can  there  be  a  husband 
without  a  wife;  yet  one  of  the  parties  must  be  made  before  the 
other.  Marriage  makes  a  husband  out  of  the  bridegroom,  and  a 
wife  out  of  the  bride.  So  the  constitution  makes  the  king  or  the 
governor,  the  citizens  or  suljtjecta,  out  of  the  people,  as  the  case 
may  be ;  for  there  never  can  be  a  king  or  subject  without  a  con- 
stitution, or,  what  is  the  same  thing,  an  agreement,  verbal  ^r 


THE   CHRISTIAN   SYSTEM.  149 

written,  for  certain  privileges  stipulated  and  conditioned.  In 
every  well-regulated  political  kingdom,  in  the  order  of  nature,  the 
elements  stand  thus: — 1.  Constitution;  2.  King;  3.  Subjects;  4. 
Laws ;  5   Territory. 

In  the  kingdom  which  God  set  up  by  Moses,  the  elements 
stood  in  this  order.  The  constitution  was  first  proposed  under 
which  God  condescended  to  be  their  King,  and  they  were  to  be 
regarded  as  his  people  or  subjects ;  he  then  gave  them  laws  and 
established  them  in  the  territory  before  promised. 

But  in  the  kingdom  of  nature,  or  in  the  original  kingdom  of 
God,  the  elements  are  only  four,  and  the  order  in  which  they  stand 
are: — 1.  King;  2.  Subjects;  3.  Law.-s ;  4.  Territory.  As  Father 
and  Creator  of  that  kingdom,  God  himself  was  absolute  Sovereign, 
wliose  will  is  tho  supreme  law  of  the  whole  realm  of  nature. 

Having  ascertained  the  essential  elements  of  a  kingdom,  and 
marked  the  order  in  which  they  stand,  before  we  particularly  at- 
tend to  these  elements  in  order,  we  shall  ask,  Why  this  kingdom 
is  called  the  Kingdom  of  Heaven. 

THE    NAME 

Heaven,  and  the  Kingdom  of  Heaven,  are  not  one  and  the  same 
thing.  God  is  not  the  Kingdom  of  God.  But  as  the  Kingdom 
of  God  is  something  pertaining  to  God,  so  the  Kingdom  of 
Heaven  is  sumi^thing  pertaining  to  Heaven,  and  consequently  to 
God.  Whether  always  the  phrases  "  the  Kingdom  of  God"  and 
"the  Kingdom  of  Heaven"  exactly  represent  the  same  thing, 
certain  it  is  that  both  phrases  are  often  applied  to  the  same  insti* 
tution.* 

This  is  true  of  them,  whether  translated  reign  or  kingdom ;  and 
it  is  very  evident  that  frequently  the  original  word  banileia  ought 
in  preference  to  be  rendered  reign,  inasmuch  as  this  term  better 
suits  all  those  passages  where  coming  or  approaching  is  spoken 
of:  for,  while  reigns- or  administrations  approach  and  recede,  king- 
doms havQ^ttributes  and  boundaries  which  are  stationary.  Reign 
and  Kingdom  of  God,  though  sometimes  applicable  to  the  same 
subject,  never  contemplate  it  in  the  same  light.  They  are,  in- 
deed, as  intimately  connected  as  the  reign  of  King  William  and 
the  kingdom  of  Great  Britain.     The  former  represents  the  admi- 

•  If  the  f.Ilowitii  pasKiies  aro  carefully  exnmined  ftnd  compar.d  it  will   appear 

that  both  these  phrases  often   represe?it   the  same  thin)t : — Vatt.  Hi.  7:  Mark  I   14. 

\u\>-  iv.  43.— Matt.  xili.  11:  Mark  iv   11 :  Luke  viii.  10.— Matt.  xi.  11 ;  Luke  vi.  '.'8 ; 

'To  these  three  distinct  evideneos  many  more  nii.:ht  l>e  added.     What  Matthew  calls 

."  tho  Kia>;doui  of  Ileavfti"  Mark  and  Luke  call  the  "  Kingdom  of  God." 


150  THE   CHRISTIAN   SYSTEM. 

nistration  of  the  kingdom,  and  the  latter  the  state  cfver  which  this 
administration  extends. 

Two  good  reasons  may  be  offered  why  Matthew,  the  oldest 
Christian  writer,  generally  prefers  Kingdom  or  Reign  of  Ueaven, 
to  the  phrase  Kingdom  or  Reign  of  God;  I  say  gemrallij,  f>ir  he 
occojioniilly  uses  both  designations.*  lie  wrote  to  Jews  in  Juilea 
who  expt^cted  a  Messiah,  a  King,  and  a  Kingdom  of  God  on 
mith, — a  mere  improvement  of  the  Jewish  system;  and  therefore 
to  raise  their  conception  he  delights  to  call  it  the  Reign  or  King- 
dom of  Utaven,  in  contrast  with  that  earthly  Kingdom  of  God  of 
which  they  were  so  long  in  possession. 

lie  also  found  a  good  reason  in  the  idiom  of  the  Jewish  pro- 
phets for  using  the  word  Heaven  (both  in  the  singuhir  and  plural 
form)  for  God.  Daniel  told  the  Assyrian  monarch  that  his  king- 
dom would  be  sure  to  him  who'n  he  should  have  learni-d  that  "the 
Uexcens  do  rule ;"  yet  in  the  preceding  verse  he  says,  "  Till  tliou 
kiiovvest  ihiit  the  Most  High  ruLs  in  the  kingdom  of  men," — thus 
using  Heacens  and  the  Most  High  as  synonymous.  The  Psalmist 
8.»ys,  "The  wicked  set  their  m.»uths  against  the  Heavens."  The 
Pro  igal  confesses  that  he  had  "sinned  against  Heaven,"  and 
Je<us  himsidf  asked  whether  the  baptism  of  John  was  "from 
Heaven  or  from  men."  Tims  he  was  authorized  from  the  Jewish 
use  of  the  wur  1  to  regard  it  as  equivalent  to  God.  If,  then,  Mat- 
tliew  hid  ineuit  no  more  l)y  the  phrase  "Kingdom  of  Heaven" 
than  the  "  Kingdom  of  God,"  he  was  justified,  by  the  Jewish  use 
of  tile  Word  heaven,  to  apply  itin  that  sense.  Some  may  object 
to  all  these  remarks  upon  Matthew's  manner,  that  it  was  Jesus 
Christ  and  the  preachers  he  commissioned  who  called  it  the 
Kingdom  of  Heaven,  and  not  Matthew  Levi.  To  such  we  reply 
that  the  other  sacred  writers  uniformlj-,  in  reciting  all  the  same 
parable-"  and  incidents,  use  the  phrase  "  Kingdom  of  God,"  and 
never  the  phrase  "the  Kingdom  of  Heaven." 

From  the  use  of  the  phrase  "  Kingdom  of  God,"  we  must,  1 
think,  regard  him  as  having  special  reference  to  the  reasim  first 
assigned.  He  does  not  say  the  Kingdom  of  Heaven  shall  be  taken 
from  the  Jews;  but  "The  Kingdom  of  God  shall  be  taken  from 
you,  and  given  to  a  nation  bringing  forth  the  fruits  of  it:"  for 
alth  )Ugh  it  might  with  propriety,  in  his  acceptation,  be  said  that 
the  Jews  alreatly  had  the  kingdom  of  God,  it  could  not  be  said 
that  they  had  the  kingdom  of  Heaven  as  proclaimed  by  Matthew.f 

•  S«M  chapton  vL  33;  xii.  28;  jdx.  2-1;  xxi.  31, 13.  f  Matt,  xxi  43. 


THE   CHRISTIAN   SYSTEM.  151 

When  compared  with  the  earthly  Kingdom  of  God  among  the 
Jews,  it  is  certainly  the  Kingdom  of  Heaven;  for  Jesus  alleges 
that  his  kingdom  is  not  of  this  world;  and  Daniel  affirmed  that 
in  the  days  of  the  last  worldly  empire  the  God  of  heaven  would 
set  up  a  kingdom  unlike  all  ethers  then  on  earth  ;  in  which,  as 
Paul  teaches,  men  are  "blessed  with  every  spiritual  blessing  in 
heavenly  places  in  Christ:"*  for  he  has  raised  us  Jews  and  Gen- 
tiles, and  "  has  set  us  down  together  in  the  heavenly  places  by 
Christ  Jesus."t 

There  is,  in  the  superior  and  heavenly  privileges  and  honors 
bestowed  upon  the  citizens  of  this  kingdom,  the  best  reason  why 
it  should  have  first  been  presented  to  the  world  under  this  title, 
rather  than  any  other;  and  for  the  same  reasons  which  influenced 
Matthew  to  usher  it  into  notice  in  Judea,  under  this  designation, 
we  ought  now  to  prefer  it,  because  many  of  our  contemporaries, 
like  the  ancient  Jews,  see  as  much  of -heaven  and  glory  in  the 
veiled  grace  of  the  Mosaic  institution  as  in  the  unveiled  grace 
of  the  Christian  kingdom.  The  pertinency  of  this  title  will 
appear  still  more  evident  as  we  develop  the  constitutional  privi- 
leges of  this  kingdom. 

But  most  evidently  the  Kingdom  of  Heaven  is  '*  the  Kingdom 
of  Christ  and  of  God."X  It  is  the  Kingdom  of  God,  because  he 
set  it  up,||  gave  the  constitution  and  King,  and  all  the  materials 
out  of  which  it  is  erected.^  It  is  the  kingdom  of  Christ,  because 
God  the  Father  gave  it  to  him  as  his  Son,  and  as  the  heir  of  all 
tilings;  and,  therefore,  "all  that  is  the  Father's  is  mine,"  says 
Jesus,  "and  I  am  his."^  "God  created  all  things  by  Jesus  Christ 
and  FOR  him." 

Having,  then,  noticed  the  reasons  for  the  characteristic  titles  of 
this  kingdom,  and  having  already  ascertained  what  are  the  ele- 
ments absolutely  essential  to  a  kingdom,  distinguished  from  those 
merely  circumstantial  or  accidental,  we  shall  now  proceed  to  con- 
sider, in  the  order  suggested,  the  Constitution,  King,  Subjects. 
Laws,  and  Territory  of  the  Kingdom  of  Heaven. 

CONSTITUTION. 

God  himself,  after  the  gracious  councils  of  his  own  will,  pro 
posed  and  tendered  the  constitution  of  this  kingdom  to  his  own 
Son.     This  "glory  he  had  with  the  Father  before  the  world  was." 

•  Eph.  I.  3.  t  ^V"^-  n-  8.  t  Kpb.  V.  6. 

I  Daniel  ii.  44.  \  Jer.  xzxi.  31,  34.  \  John  xvU.  18. 


152  THE  CHRISTIAN   SYSTEM. 

He  that  was  "  in  the  beginning  with  God" — "  the  wisdom  and 
power  of  God" — was  set  up  [constituted]  from  everla-ifmg,  or 
ever  the  earth  was.  "  Then  was  I  with  God,  as  one  brought  up 
with  him  ;  I  was  daily  his  delight,  rejoicing  always  before  him — 
rejoicing  in  the  habitable  parts  of  his  earth  ;  and  my  delights  were 
with  the  sons  of  men.'*  Therefore,  he  who  was  to  be  "  ruler  in 
Israel"  was  with  God  in  counsel  "  in  the  beginning  of  all  hia 
ways ;"  for  "  his  goings  forth  were  from  of  old,  even  from  the  day 
of  eternity."! 

.  It  was  TO  DO  TffE  WILL,  or  fulfil  the  items  in  this  constitution, 
that  "  the  Word  was  made  flesh  and  dwelt  among  us."  I  came  to 
do  the  will  of  him  that  sent  me,  and  to  finish  "  the  work  given  me 
to  do."  "  I  have  power  to  lay  down  my  life,  and  I  have  power 
to  resume  it ;  this  commandment  I  received  from  my  Father." 
The  Father  "  commissioned  and  sent  him  forth  into  the  world." 
Ho  "came  down  from  heaven."  "Thou  hast  given  me  power  over 
all  flesh,  that  I  might  give  eternal  life  to  all  that  thou  hast  given 
me." 

These  and  many  other  passages,  which  the  reader  will  easily 
remember,  unequivocally  evince  that  an  understanding  and  agree- 
ment existed  ere  time  began  between  God  and  the  Word  of  God; 
or,  as  now  revealed,  between  the  Father  and  the  Son,  respecting 
the  kingdom.  In  consequence  of  which  "  he  divested  himself" 
of  his  antecedent  glory — "took  upon  him  the  form  of  a  bond- 
servant"— "was  made  in  the  likeness  of  sinful  flesh" — "  took  part 
with  us  in  flesh  and  blood."  In  consequence  of  which  agreement, 
and  the  promised  glory,  for  "  the  joy  set  before  him  in  the  pro- 
mise," of  "  seeing  his  seed,  the  travail  of  his  soul,  and  being 
satisfied,"  he  "  endured  the  cross,  despising  the  shame,"  and  was 
"  made  perfect  through  sufferings  to  lead  many  sons  to  glory." 

To  the  stipulations  concerning  eternal  life,  propounded  in  the 
constitution  of  the  Kingdom  of  Heaven,  frequent  allusions  are 
made  in  the  Apostle's  writings.  Thus  the  believers  were  "elected 
in  him  before  the  foundation  of  the  world,"  and  "  eternal  life  was 
promised  before  the  times  of  the  ages,"  according  to  the  benevo- 
lent purposes  which  he  purposed  in  himself  (or  the  administration 
of  the  fulness  of  the  appointed  times,  to  gather  togetlier  all  under 
Christ — all  in  the  heavens  and  all  on  the  earth,  under  him."  He 
formerly  marked  us  out  for  an  adoption  through  Jesus  Christ  to 
himself,  according  to  his  purpose  who  effectually  works  ail  tilings 
according  to  the  couasel  of  his  will.  J 

•  ProT.  Till,  aa-ai.  t  Mlcah  V.  31.  i  Kph.  i.  3-12. 


THE  CHRISTIAN    SYSTEM.  153 

From  all  these  sayings  and  allusions,  we  must^trace  the  con- 
stitution of  this  kingddui  into  eternity — before  time  began.  We 
must  date  it  from  everlasting/,  und  resolve  it  into  the  absolute  gra- 
cious will  of  the  eternal  God.  In  reference  to  all  the  prospective 
developments  of  time,  "known  to  God  from  the  beginning,"  it 
proposed  to  make  the  Word  flesh,  and  then  to  make  the  Incarnate 
Word,  called  Emanuel,  or  Jesus  Christ,  the  King;  to  give  him 
all  who  should  be  reconciled  to  God  by  him  for  sxihjects,  to  put 
under  him  all  the  angelic  hosts,  and  constitute  him  monarch  of 
earth,  lawgiver  to  the  universe;  and  thus  make  him  heir  and 
Lord  of  all  things. 

As  a  constitution  brings  all  the  elements  of  a  kingdom  into  a 
new  relation  to  one  another,  so  it  is  the  measure  and  guarantee 
of  all  the  privileges,  immunities,  and  obligations  accruing  to  all 
the  parties  in  that  relation.  It  prescribes,  arranges,  and  secures 
all  the  privileges,  duties,  obligations,  honors,  and  emoluments  of 
the  King  and  the  subjects.  Neither  of  them  can  claim  more 
than  it  stipulates  and  guarantees,  and  neither  of  them  can  right- 
fully be  deprived  of  any  of  them. 

From  the  premises  now  before  us,  and  the  light  given  to  us  in 
these  scriptures  and  those  in  the  margin,  we  learn — 

First.  Tliat  God  is  the  author  of  the  constitution  of  the  King- 
dom of  Heaven;  that  he  propounded  it  to  the  Word  that  was  made 
flesh,  before  the  world  was,  in  prospect  of  all  the  developments lOf 
creation. 

Second.  That  the  Word  accepted  it,  because  the  will  of  God 
was  always  his  delight;  therefore  he  said,  "I  come  to  do  thy 
will,  0  God  1"  Hence  "God  has  so  loveu  the  world  as  to  give  his 
only-begotten  Son,  that  whosoever  believes  on  him  may  not 
perisli,  but  obtain  eternal  life." 

IViird.  That  in  consequence  "all  authority  in  heaven  and 
earth"  was  given  to  Jesus  Christ,  and  all  orders  of  intelligence 
subjected  to  him,  that  he  might  be  King  over  all,  and  have  the 
power  of  giving  eternal  life  to  his  people."* 

Fourth.  That  the  earth  is  now  the  Lord's,  the  present  tem- 
poral territory  of  his  kingdom ;  that  the  heathen  people  are  given 
to  him  for  his  inheritance,  and  the  uttermost  parts  of  the  earth 
for  his  possession ;  that  all  ends  of  the  earth  are  his,  and  all  do- 
minions, kindreds,  tribes,  tongues,  and  people  shall  yet  serve 
him  on  earth  and  glorify  him  in  heaven.f 

•  Matt,  xxvii.;  ib.  ii.  44,  vii.  27.  f  Tsalms  ii.  G-S;  Ixxii.  2-18.     Daniel. 


154  THE   CHRISTIAN   SYSTEM, 

FiftTi.  That  all  that  he  redeems  are  his  seed — his  subjects; 
that  he  will  have  their  faith,  confidence,  esteem,  admiration,  and 
gratitude  forever;  that  he  will  be  worshipped,  honored,  and  re- 
vered by  them  in  a  world  without  end ;  that  God,  angels,  and 
saints  will  delight  in  him  forever  and  ever."*  lie  has,  therefore, 
to  raise  the  dead,  judge  the  world,  and  to  present  the  redeemed 
pure,  holy,  happy,  and  triumphant  before  his  Father,  and  then  to 
give  up  his  kingdom  to  God. 

To  comprehend  in  any  adequate  idea  the  constitution  of  this 
kingdom,  we  must  learn  more  than  its  history,  or  the  way  in 
which  it  was  introduced  and  propounded.  We  must  regard  all 
the  elements  of  the  kingdom  as  constitutional  elements;  the  King 
as  a  constitutional  King ;  the  subjects,  laws,  and  territory,  in- 
cluding the  ultimate  inheritance,  as  constitutional  subjects,  laws, 
territory,  inheritance ;  and,  therefore,  we  shall  speak  of  them  in 
detail. 

THE  KING 

The  Lord  Jesus  Christ  is  the  constitutional  monarch  of  the 
Kingdom  of  Heaven.  The  privileges  guaranteed  to  him  in  re- 
ference to  the  kingdom  are  as  follows : 

As  King,  he  is  to  be  the  oracle  of  God — to  have  the  disposal  of 
the  Holy  Spirit — to  be  Prophet  and  Iligh-Priest  of  the  Temple 
of  God — to  have  the  throne  of  his  Father — to  be  Governor  of  all 
nations  on  earth,  and  head  of  all  hierarchs  and  powers  in  heaven 
— the  supreme  Lawgiver,  the  only  Saviour — the  resurrection  and 
the  life,  the  ultimate  and  final  Judge  of  all,  and  the  Heir  of  all 
things. 

These  honors,  privileges,  and  powers  are  secured  to  him  by 
the  irrevocable  grant  of  the  God  and  Father  of  all ;  therefore,  as 
said  Isaiah,  "  The  Lord  cometh  with  a  strong  hand,  and  his  arm 
shall  rule  for  him.  Behold,  his  reward  is  with  him,  and  his  work 
before  him."  "I  have  set  my  King  upon  my  holy  hill  of  Zion." 
"Ask  of  me,  and  I  will  give  thee  the  heathen  fur  thine  inheritance, 
and  the  uttermost  parts  of  the  earth  for  thy  possession."  "I  have 
made  him  a  leader  and  commander  of  the  people" — "a  light  to 
the  Gentiles" — "salvation  to  the  ends  of  the  earth," — "a  Priest 
fi>rever  after  the  order  of  Melchizedek."  "  Sit  thou  at  my  right 
hand  till  I  make  thy  foes  thy  footstool."  "The  government  shall 
be  upon  his  shoulders."     "All  things  are  delivered  to  me  of  my 

•  R«v.  V.  8-14;  xlv.  1-5;  xvi.  3-4;  xxi.  »-27.    Eph.  i.  20,  21. 


THE   CHRISTIAN   SYSTEM.  155 

Father."  "He  is  Lord  of  the  dead  and  living."  "Angels,  au- 
thorities, and  powers  are  subjected  to  him."  "  The  Father  gave 
♦ihe  Spirit  without  measure  to  him."  "He  received  of  tlie  Father 
the  promise  of  the  Holy  Spirit."  "  The  Kingdom  is  the  Lord's, 
and  he  is  the  governor  among  the  nations."  "He  shall  have  do- 
minion from  sea  to  sea,  and  from  the  Euphrates  to  the  ends  of  the 
earth."  "  They  shall  fear  thee  as  long  as  sun  and  moon  endure 
to  all  generations."  "  The  Father  has  committed  all  judgment 
to  the  Son." 

But,  not  to  weary  the  reader  with  quotations  and  proofs,  we 
shall  give  but  another: — "Behold  my  servant,  whom  I  uphold; 
my  elect,  in  whom  my  soul  delights.  I  have  put  my  Spirit  upon 
him.  He  shall  bring  forth  judgment  unto  truth.  He  shall  not 
fail  nor  be  discouraged  till  he  have  set  judgment  in  the  earth ; 
and  the  isles  shall  wait  for  his  law."  "  I  the  Lord  have  called 
thee  in  righteousness,  and  will  hold  thy  hand  and  keep  thee,  and 
give  thee  for  a  covenant  [a  constitution]  of  the  people,  for  a  light 
to  the  Gentiles — to  open  the  blind  eyes,  and  bring  out  the  prison- 
ers from  the  prison,  and  them  that  sit  in  darkness  out  of  the 
prison-house." 

THE   SUBJECTS   OF   THE   KINGDOM. 

They  are  all  born  again.  Their  privileges  and  honors  are  the 
following: — 

First.  Their  constitutional  King  is  the  only-begotten- Son  of 
God  ;  whose  titles  and  honors  are — Image  of  the  invisible  God — 
Effulgence  of  the  Father's  glory — Emanuel — Upholder  of  the 
universe — Prophet  of  the  Prophets — High-Priest  of  the  Temple 
of  God — King  of  kings — Lord  of  lords — the  only  Potentate — 
Commander  and  covenant  of  the  people — Captain  of  Salvation — 
Counsellor,  Lawgiver,  Redeemer,  Deliverer,  Mediator,  Saviour, 
Advocate,  Judge.  He  is  the  Sun  of  Righteousness,  Prince  of 
Peace,  Lamb  of  God,  Lion  of  the  tribe  of  Judah,  the  Root  and 
Offspring  of  David,  the  Bri;;;ht  and  Morning  Star,  Light  of  the 
AVorld,  the  Faithful  and  True  Witness,  Bishop  of  Souls,  Great 
Shepherd  of  the  Sheep,  Head  of  the  Church,  Lord  of  all.  Heir 
of  the  Universe,  the  Resurrection  and  the  Life,  the  Son  of  Man, 
the  Alpha  and  *he  Omega,  the  Beginning  and  the  End,  the  Amen, 
Ac.  &c.  Such  is  the  Christian's  King,  wliose  assistance  in  all 
these  characters,  offices,  and  relations,  as  exhibited  under  all  these 
figures,  is  guaranteed  to  him  io  the  Cuastitutioo.   Indeed,  it  is  all 


156  THE   CHRISTIAN   SYSTEM. 

expressed  in  one  promise : — "/  will  be  your  God,  and  you  shall  be 
my  people." 

/Second.  It  is  guaranteed  that  "their  sins  and  iniquities  are  to 
be  remembered  no  more."  "  There  is  no  condemnation  to  them 
■who  are  under  Christ."  "  Sin  shall  not  have  dominion  nor  lord 
it  over  them."  "  The  Lord  imputeth  to  them  no  sin."  "  They 
are  all  pardoned,  justified,  and  saved  from  sin." 

Third.  They  are  adopted  into  the  family  of  God ;  made  sons 
and  daughters  of  the  Lord  Almighty,  children  of  God,  and  heira 
— joint  heirs — with  Clirist.  They  have  an  Advocate  in  the  hea- 
vens, through  whom  their  persons  and  prayers  are  accepted. 

Fourth.  They  all  know  the  Lor  i.  "All  thy  children  shall  be 
taught  of  God."  The  Holy  Spirit  of  God  writes  the  law  of  God 
upon  their  ■  earts,  and  inscribe  ii  u\  on  their  understanding;  so 
that  they  need  not  teach  every  one  his  fellow-citizen  to  know  the 
Lord,  "  for  they  all  know  him,  from  tlie  least  to  the  greatest." 
They  are  sanctified  through  the  truth — separated  and  consecrated 
to  God. 

Ftfih.  They  have  the  promise  of  a  resurrection  from  the  dead, 
and  eternal  life;  an  inheritance  incorruptible,  undetiled,  and  un- 
fading— new  heavens  and  a  new  earth,  in  which  righteousness 
alone  shall  dwell  forever. 

Such  are  the  constitutional  rights  and  privileges  of  the  citizens 
of  the  Kingdom  of  Heaven.  And  these  have  obtained  for  them 
the  following  titles  and  honors: — Kingdom  of  Heaven;  Lsrael  cf 
God;  chosen  generation;  body  of  Christ;  children  of  God;  habi- 
tation of  God;  family  of  God;  Jerusalem  from  above;  Mount 
Zion ;  peculiar  people  ;  the  elect  of  God ;  holy  nation  ;  temple  of 
the  Holy  Spirit ;  house  of  God  ;  city  of  the  living  God  ;  pillar  and 
ground  of  the  truth  ;  living  stones  ;  seed  of  Abraham  ;  citizens  of 
heaven;  lights  of  the  world;  salt  of  the  earth;  heirs  of  God;  joinJ- 
heirs  with  Christ,  &c. 

The  privileges,  honors,  and  emoluments  belong  to  every  citizen 
of  the  Kingdom  of  Heaven.  Indeed,  they  are  all  comprehended 
in  the  summary  which  Paul  (from  Jeremiah)  lays  before  the  be- 
lieving Hebrews: — "This  is  the  constitution  which  I  will  make 
•with  the  house  of  Israel  after  those  days:  I  will  put. my  laws  into 
their  mind,  and  inscribe  them  upon  their  hearts;  and  I  will  be  to 
them  a  God,  and  they  shall  be  to  me  a  people.  And  they  shall 
not  teach  every  man  his  fellow-citizen,  and  every  man  his  brother, 
saying.  Know  the  Lord;  for  all  shall  know  me,  from  the  least  of 
them  to  the  greatest  of  them  ;   because  I  will  be  merciful  to  their 


THE   CHRISTIAN   SYSTEM.  157 

unrighteousness,  and  their  sins  and  iniquities  I  will  remember 
no  more."*  To  this  summary  the  reader  may  add  those  scrip- 
tures in  the  margin,  as  confirmatory  of  the  above. f 

THE   LAWS   OF   THE   KINGDOM. 

The  supreme  law  of  this  kingdom  is  love — love  to  the  King  and 
love  of  each  other.  From  this  law  all  its  religious  homage  and 
morality  flow.  Precepts  and  examples  innumerable  present  this 
to  the  mind  of  all  the  citizens.  The  Kingdom  of  Heaven  is  di- 
vided into  small  societies,  called  churcJies,  or  congregations  of  the 
Lord.  Each  of  these  communities,  in  the  reception  of  members, 
in  the  education  and  discipline  of  them,  or  in  excluding  them 
when  necessary,  is  to  be  governed  by  the  apostolic  instructions ; 
for  to  the  Apostles  the  Saviour  committed  the  management  of  his 
kingdom.  After  they  had  made  citizens  by  preaching  the  gospel 
and  baptizing,  they  were  commanded  to  teach  them  to  observe 
whatsoever  the  Saviour  had  commanded  them. 

These  laws  and  usages  of  the  Apostles  must  be  learned  from 
what  the  Apostles  published  to  the  world,  after  the  ascension  and 
coronation  of  the  King,  as  they  are  recorded  in  the  Acts  of  the 
Apostles  and  Epistles ;  for  we  shall  see  in  the  sequel  that  the 
gospel  was  fully  developed,  and  the  whole  doctrine  of  the  Reign 
of  Christ  began  to  be  proclaimed  in  Jerusalem,  on  the  first  Pente- 
cost after  the  ascension. 

The  old  Jewish  constitution  was  promulgated  first  on  Sinai  on 
the  first  Pentecost  after  the  redemption  of  Israel  from  Egyptian 
bondage ;  and  from  that  day,  and  what  is  written  after  it  in  Exo- 
dus and  Leviticus,  Numbers  and  Deuteronomy,  all  the  laws,  man- 
ners, and  customs  authorized  by  the  national  constitution  are  to 
be  found.  They  are  not  to  be  sought  after  in  Genesis,  nor  in  the 
antecedent  economy,  Neither  are  the  statutes  and  laws  of  the 
Christian  kingdom  to  be  sought  for  in  the  Jewish  scriptures,  nor 
antecedent  to  the  day  of  Pentecost ;  except  so  far  as  our  Lord 
himself,  during  his  lifetime,  propounded  the  doctrine  of  his  reign. 
But  of  ihis  when  we  ascertain  the  commencement  of  this  kingdom. 

There  is  one  universal  law  of  naturalization,  or  for  making 
citizens  out  of  all  nations,  enjoined  upon  those  citizens  of  the 
kingdom  who  are  engaged  in  the  work  of  proselytism ;  but  the 

•  Hebrews  tIH.  10-13.  t  Rom.  vi.  6,  6,  U;  Tiii.  1,  33-39.  1  Cor.  vi  11.  Kph.  I.  7; 
U.  6,  19,  21,  2i.    Col.  i.  13, 14.    1  Jfet.  U.  6, 7.    2  fet.  i.  10,  H.    1  Joliu  ii.  8. 


158  THE   CHRISTIAN   SYSTEM. 

Iaw8  of  this  kingdom,  like  the  lawa  of  every  other  kingdom,  are 
obligatory  only  on  the  citizens. 

The  weekly  celebration  of  the  death  and  resurrection  of  Jesus, 
and  the  weekly  meeting  of  the  disciples  of  Christ  for  this  purpose, 
and  for  the  edification  of  one  another  in  their  most  holy  faith,  are 
the  only  positive  statutes  of  the  kingdom  ;  and,  therefore,  there  is 
no  law,  statute,  or  observance  in  this  kingdom,  that  in  the  least 
retards  its  extension  from  east  to  west,  from  north  to  South,  cr 
that  can  prevent  its  progress  in  all  nations  of  the  world. 

It  is,  however,  worthy  of  observation,  that  every  part  of  the 
Christian  worship  in  the  small  communities  spread  over  the  ter- 
ritory of  the  Kingdom  of  Heaven,  like  so  many  candlesticks  in  a 
large  edifice,  are  designed  to  enlighten  and  convert  the  world ; 
and,  therefore,  in  all  the  meetings  of  the  fiimily  of  God,  they  are 
to  keep  this  supremely  in  view ;  and  to  regard  themselves  as  the 
"  pillar  and  ground  of  the  truth." 

Concerning  the  details  of  the  laws  of  the  kingdom  we  cannot 
now  speak  particularly.  "The  favor  of  God  which  brings  salva- 
tion teaches  all  the  citizens  of  heaven,  that,  denying  all  ungod- 
liness and  worldly  lusts,  they  should  live  soberly,  righteously,  and 
godly  in  this^  present  world,  expecting  the  blessed  hope — namely, 
the  appearing  of  the  glory  of  the  great  God,  .and  of  uur  Saviour 
Jesus  Christ,  who  gave  himself  for  us,  that  he  might  redeem  us 
from  all  iniquity,  and  purify  to  himself  a  peculiar  people,  zealous 
of  good  works."  These  things  the  Bishops  of  every  community 
should  teach  and  enforce ;  for  such  is  the  spirit  and  such  is  the 
object  of  all  the  laws  and  statutes  of  the  Kingdom  of  Heaven. 


THE   TERRITORY. 

In  all  other  kingdoms,  except  the  Kingdom  of  Heaven,  the 
territory  is  the  national  domain  and  inheritance.  It  was  so  in  the 
first  Kingdom  of  God  under  the  constitution  from  Sinai.  But  in 
the  typical  kingdom  they  lived  at  a  distance  from  their  inheritance 
for  (me  generation.  During  these  forty  years,  in  which  they 
pitched  their  tents  in  the  wilderness,  Gwl  icuji  iheir  inherUaiire. 
He  rained  bread  from  heaven  upcm  them,  and  sent  thoni  flesh  upon 
the  east  wind.  He  made  the  flinTy  rock  Iloreb  a  living  spring, 
whose  stream  followed  them  all  the  way  to  Jordan.  lie  renewed 
their  garments  every  day,  so  that  for  forty  yenrs  they  grew  no* 
old,  nor  needed  a  single  patoh.     A  pillar  of  fire  by  night  and  • 


THE   CHRISTIAN   SYSTEM.  159 

cloud  by  day  guided  them  towards  Canaan,  the  land  of  their  in- 
heritance. 

The  whoie  rarth  is  the  present  territory  of  the  Kingdom  of 
Heixven,  but  the  new  heavens  and  earth  are  to  be  its  inheritance. 
The  earth,  indeed,  is  the  Lord's,  and  the  fulness  thereof;  but  the 
ctiildren  of  God  and  the  children  of  the  wicked  one — the  icheat 
and  the  darnel — are  both  planted  in  it,  and  must  grow  together 
till  the  harvest.  The  righteous  have  their  brea  I  and  water 
guaranteed  to  them  while  they  live ;  for  "  godliness  is  profitable 
to  all  things,  liaving  promise  of  the  life  that  now  is,  as  well  as  of 
that  which  is  to  come."  But  the  joint  heirs  of  Christ  are  never 
taught  to  regard  the  earth  as  their  inheritance.  They  may  in- 
deed, say,  though  poor  and  penniless,  "All  things  are  ours; 
whether  Paul,  or  ApoUos,  or  Cephas,  or  the  world,  or  life,  or 
death,  or  things  present,  or  things  to  come — all  are  ours;  and  we 
are  Christ's,  and  Christ  is  God's."  But,  like  the  Jews  on  their 
journey  to  Canaan,  "  they  seek  a  better  country" — "  they  seek  a 
city  yet  to  come."  "My  kingdom,"  says  Jesus,  "is  not  of  this 
world."  And,  therefore,  in  the  world.  Christians  are  strangers 
and  pilgrims,  and  may  expect  tribulation. 

The  earth  is  the  present  iAea^re  of  war;  therefore,  all  Christians 
in  the  territory  are  soldiers.  Their  expenses,  their  rations,  are 
allowed,  the  arms  and  munitions  of  war  are  supplied  them  from 
the  magazines  in  Mount  Zion,  the  stronghold  and  fortress  of  the 
kingdom ;  where  the  King,  the  heads  of  departments,  and  all  the 
legions  of  angels,  are  resident.  So  that  on  entering  the  army  of 
the  faith  every  soldier  is  panoplied  with  the  armor  of  God  ;  and 
when  inducted  into  the  heavenly  tactics  under  the  Captain  of  Sal- 
vation, he  is  expected  to  be  a  good  soldier  of  Jesus  Christ,  and  to 
fight  the  good  fight  of  faith  courageously  and  victoriously. 

The  Kingdom  of  Heaven  on  this  territory  is  greatly  .opposed 
by  the  kingdom  of  Satan,  which  ever  seeks  to  make  an  inheritance 
out  of  the  territory  of  the  militant  kingdom  of  righteousness  ;  and 
therefore  the  citizens  have  not  to  wrestle  with  flesh  and  blood, 
but  with  the  rulers  of  the  darkness  of  this  world — with  spiritual 
wickedness  in  high  places. 

Ever  since  the  commencement  of  this  kingdom,  the  govern- 
ments of  this  world  have  .''ither  been  directly  opposed  to  it,  or,  at 
best,  pretended  friends  ;  and  therefore  their  influence  has  always 
been  opposed  to  the  true  spirit  and  genius  of  the  Christian  in- 
stitution. Christians  have  nothing  to  expect  from  them  except 
liberty  of  conscience  and  protection  from  violence,  while  leading 


160  THE   CHRISTIAN   SYSTEM. 

peaceable  and  quiet  lives,  in  all  godliness  and  honesty,  till  Jesus 
take  to  himself  his  great  power,  and  hurl  all  these  potentates 
from  their  thrones  and  make  his  cause  triumphant, — a  consumma- 
tion devoutly  to  be  wished,  and  which  cannot  now  be  regarded  as 
far  distant. 


MANNERS   AND   CUSTOMS. 

Touching  the  manners  and  customs  of  the  Kingdom  of  Heaven, 
they  are  such  as  generally  obtained  in  the  land  of  Judea  and  in 
the  East  at  the  time  of  its  erection:  or,  rather,  they  are  the  simple 
manners  and  customs  of  the  family-worship  age  of  the  world. 
These  are  consecrated  by  simply  performing  them  with  a  regard 
to  Jesus  Christ,  or  from  the  motives  prompted  by  the  doctrine  of 
the  Reign  of  Heaven.  As  we  treat  our  natural  brothers  and  sis- 
ters in  public  and  in  private — as  we  address,  salute,  and  converse 
with  them — as  we  transact  all  family  business,  and  conduct  the 
affairs  of  the  household — so  are  Christians  to  treat  one  another. 
There  is  no  other  virtue  or  utility  in  these  than  as  they  cherish 
brotherly  kindness  and  love  and  are  regarded  to  the  Lord. 


INDUCTION    INTO   THE   KINGDOM    OF    HEAVEN. 

Into  every  kingdom,  human  or  divine,  there  is  a  legal  door  of 
admission.  This  is,  in  the  statute-book  of  Heaven,  called  a  hirth. 
Into  the  kingdom  of  nature  we  are  born.  Into  the  future  and 
ultimate  kingdom  of  glory  we  enter,  soul  and  body,  by  being  Vjorn 
from  the  grave.  As  Christ,  the  first-horn  from  the  dead,  entered 
the  heavenly  kingdom,  so  must  all  his  brethren.  And  as  to  this 
kingdom  of  which  we  speak,  as  now  existing  in  this  world,  Jesus 
himself  taught  that  into  it  no  person  can  legally  enter  who  is  nut 
born  again,  or  "horn  of  wafer  and  the  Spirit."*  The  analogy  i> 
complete  between  the  kingdoms  of  nature,  of  gracq,  and  of  gli>iy. 
Hence  we  have  natural  birth,  metaphorical  or  spiritual  birih,  and 
supernatural  birth.  There  is  a  being  born  of  the  flesh — born  of 
the  Spirit — born  of  the  graven  and  there  is  a  kingdom  for  the 
flesh — a  kingdom  for  the  Spirit — and  a  kingdom  for  the  glorified 
man. 

This  second  or  new  birth,  which  inducts  into  the  Kingdom  of 
Ood,  is  always  subsequent  to  a  death  and  burial,  as  it  will  be  into 

*  John  lii.  5.    Titus  ili.  6. 


THE   CHRISTIAN   SYSTEM.  161 

the  everlasting  k.ngdom  of  glory.  It  is  indeed  a  literal  death  and 
burial  before  a  literal  resurrection  into  the  heavenly  and  eternal 
kingdom.  It  is  also  a  metaphorical  or  figurative  death  and  burial, 
before  the  figurative  resurrection  or  new  birth  into  the  Kingdom 
of  Heaven.  Water  is  the  element  in  which  this  burial  and  resur- 
rection is  performed,  according  to  the  constitutional  laws  of  the 
Kingdom  of  Heaven.  Hence  Jesus  connects  the  water  and  the 
Sf  irit  when  speaking  of  entering  this  Kingdom  of  God. 

In  naturalizing  aliens,  the  commandment  of  the  King  is  first — 
submit  to  them  the  Constitution,  or  preach  to  them  the  doctrine  of 
Vie  kingdom.  Soon  as  they  understand  and  believe  this,  and  are 
desirous  of  being  translated  into  the  Kingdom  of  Christ  and  of 
God,  that  "they  may  receive  the  remission  of  sins  and  inheritance 
among  all  that  arc  sanctified,"  they  are  to  be  buried  in  water  into 
the  name  of  the  Father,  Son,  and  Holy  Spirit,  and  raised  out  of 
it  confessing  their  death  to  sin,  their  faith  in  Christ's  sacrifice 
and  resurrection:  and  thus  they  are  born  of  water  and  the  Spirit, 
and  constituted  citizens  of  the  Kingdom  of  Heaven.  To  as  many 
as  thus  receive  him,  he  gives  privilege  to  become  the  children  of  God  ; 
for  they  are  "born  of  God" — born  of  God,  when  born  of  water 
and  the  Spirit,  because  this  is  the  institution  of  God. 

In  these  days  of  apostasy  men  have  sought  out  many  inven- 
tions. Some  have  attempted  to  get  into  the  Kingdom  of  Heaven 
witliout  being  born  at  all.  Others  imagine  that  they  can  be  born 
of  the  Spirit,  without  water,  and  that  the  King  is  as  well  pleased 
with  them  who  have  been  born  without  a  mother,  as  those  who 
are  lawfully  born  of  father  and  mother.  Others  think  that  neither 
Spirit  nor  water  is  necessary  ;  but  if  they  are  politically  born  of 
the  flesh,  they  can  enter  the  kingdom  as  rightfully  as  the  Jewish 
circumcised  infants  enter  the  earthly  kingdom  of  Israel.  But  as 
we  have  no  faith  in  any  modern  improvements  of  the  gospel, 
change  or  amendment  of  the  constitution  of  the  Kingdom  of 
Heaven,  wo  must  leave  them  to  account  to  the  King  himself,  who 
"have  transgressed  the  law,  changed  the  ordinance,  and  broken  tlie 
everlasting  covenant  ;"*  and  proceed  to  the  question, 


THE    COMING    OF   THE    KINGDOM. 

When  did  the  Kingdom  of  Heaven  commence?     "With  the 
ministry  of  John,"  says  one:  "With  the  ministry  of  Jesus,"  says 

*  Isaiah  xxiv.  6. 


"162  THE   CHRISTIAN    SYSTEM. 

another:  "With  the  first  sending  out  of  the  twelve  Apostles/' 
says  a  third:  "At  the  resurrection  of  Jesus,"  says  a  fourth  :  "At 
none  of  them  ;  but  by  degrees  from  the  baptism  of  John  till  the 
fall  of  Jerusalem,"  says  a  fifth. 

The  reader  will  please  remember  that  there  are  at  least  five 
elements  essential  to  a  perfectly-organized  kingdom,  and  that  it 
may  be  contemplated  in  reference  to  one  or  more  of  these  com- 
ponent parts.  Ilenc)  tho  numerous  and  various  paralilns  of  the 
Saviiiur.  Sometimes  he  speaks  of  the  administration  of  its  aSairs 
— of  its  principles  in  the  heart — of  its  subjects — of  its  King — of 
its  territory — of  its  progress — of  various  incidents  in  its  history. 
Hence  the  parable  of  the  sower — of  the  wheat  and  darnel — of  the 
leaven — of  the  merchant  seeking  goodly  pearls — of  the  grain  of 
mustard-seed — of  the  sweep-net — of  the  marriage  of  a  king's 
son — of  a  nobleman  going  into  a  far  country— of  the  ten  virgins 
— of  the  talents — of  the  sheep  and  goats — present  to  our  v  ew  the 
Kingdt>m  of  Heaven  in  different  attitudes,  either  in  its  elements 
or  in  its  history- — its  commincement  or  its  close. 

The  approaching  or  tlie  coming  of  tb,j  K -ign  of  Heaven  can 
pro})erly  h  ive  respect  only  to  one  or  two  of  the  ehine.  ts  of  a 
kingiliiui ;  or  to  tlie  formal  exhil>ition  of  that  wh  .In  organ izati.m 
of  society  wliich  we  ca  1  a  kiinjdom.  It  ca;i  have  no  p.oper  allu- 
sion to  its  tjiritiry  ;  fur  tli.it  was  created  ami  looited  btifure  man 
was  created.  It  cannot  aliuilo  either  to  the  persons  w  o  were 
constituli'd  subjects,  for  they  too  were  in  existence  before  thi 
kingdom  comiut-nccd.  It  cannot  alluile  to  the  birth  or  baptism  of 
the  King,  for  it  was  not  till  afier  these  that  Je-us  begun  lo  pro- 
claim its  coming  or  appro:icb.  It  cannot  have  reference  to  the 
ministry  of  John  or  of  Jesus,  any  more  than  to  t'ae  patriarchal  or 
Jewish  dispensations  ;  because  Jesus  did  not  begin  U^  proclaim 
the  com  ng  of  tliis  reign  till  after  John  was  cint  into  primn.  Tnis 
is  a  fact  of  so  much  importance,  that  M  itthevv,  Mark,  and  Luke 
distinctly  and  substantially  declare,  that  in  conforuii.y  to  ancient 
prt'dictions,  Jesus  was  to  begin  to  proclaim  in  Galilee,  ami  t/uit  he 
did  not  commence  to  proclaim  the  doctrine  of  the  gospel  oj'  tlis  coming 
of  the  Reign,  till  afier  John's  ministrg  csased  and  he  was  cast  iido 
prison.  In  this  assertion  the  Evangelists  agree :  "  Now  Jesus, 
[after  his  baptism  and  temptation  in  the  wilderness,]  hearing  thai 
John  was  imprisoned,  retired  into  Gil. lee;  and,  having  left  Naz;v- 
reth,  resided  at  Capernaum.  For  tims  saith  the  Pinphet,"  &c. 
From  that  time  Jesus  began  to  proclaim,  sayiug,  "It-form,  for  tkt 


THE   CHRISTIAN   SYSTEM.  163 

reicfti  of  Heaven  approaches ;"  or,  "  the  Kingdom  of  Heaven  is  at 
1  aniJ,"  as  says  the  common  version.* 

Some  Baptists,  for  the  sake  of  immersion,  and  some  of  our 
1  rethren  in  the  Reformation,  for  the  sake  of  immersion  for  the 
I  emission  of  sins,  seem  desirous  to  have  John  in  the  Kingdom  of 
Heaven,  and  to  date  tiie  commencement  of  the  Christian  dispen- 
-ation  with  the  first  appearance  of  John  the  Immerser.  They 
lli'ge  in  support  of  this  hypothesis  that  Jesus  said,  "  The  Law 
nd  tlie  Prophets  continued  till  John,"  (the  only  instructors  of 
men  ;)  "  since  that  time  the  Kingdom  of  God  is  preached,  and 
every  man  presses  into  it."  "  Publicans  and  harlots  show  you  the 
way  into  the  kingdom  of  Heaven,"  said  Jesus  to  the  Pharisees. 
Again,  "Alas  for  you.  Scribes  and  Pharisees !  for  you  shut  the 
Kingdom  of  Heaven  against  men,  and  will  neither  enter  your- 
selves, nor  permit  others  that  would  to  enter."  "  The  Kingdom 
of  God  is  within  you."  '*  The  Kingdom  Of  Heaven  has  overtaken 
you."  From  these  premises  they  infer  that  the  Kingdom  of 
Heaven  was  actually  set  up  by  John  the  Baptist :  "  for,"  say 
they,  "  how  could  men  and  women  enter  into  a  kingdom  which 
was  not  set  up  ?  And  did  not  John  immerse  for  the  remission 
of  sins,  and  call  upon  men  to  repent  and  reform  in  order  to 
baptism  ?" 

The  Pedobaptists,  too,  will  have  Abraham,  Isaac,  and  Jacob, 
Moses,  David,  and  all  the  circumcised  Jews,  in  the  Kingdom  of 
Heaven,  because  Jesus  said,  "  Before  Abraham  was,  I  am  ;" 
"  Abraham  saw  my  day  and  was  glad ;"  and  Paul  says  Moses 
esteemed  the  reproach  of  Christ  greater  riches  than  all  the  trea- 
sures of  Egypt,  and  forsook  Egypt  in  faith  of  the  Christian  re- 
compense of  reward.  Yes,  and  Paul  affirms  that  Abraham,  Isaac, 
Jacob,  and  their  families,  who  dwelt  in  tents  in  the  promised  land, 
-looked  not  only  to  the  rest  in  Canaan,  but  they  sought  a  heavenly 
country,  and  expected  the  city  of  foundations,  whose  builder  and 
maker  is  God.  Thus  the  Jews  had  Christ  in  the  manna  and  in 
the  rock,  and  baptism  in  the  cloud  and  in  the  sea. 

The  mistake  is  specifically  the  same.  Christ  was  promised 
and  prefigured  before  he  came,  and  the  Kingdom  of  Heaven  was 
promised  and  preached  by  John,  by  Jesus,  the  Twelve,  and  the 
Seventy,  (who  went  about  proclaiming  the  glad  tidings  of  the 
Reign,)  before  the  Reign  of  Christ  or  Kingdom  of  Heaven  com- 
menced.    Because   Christ  was  promised  and  prefigured  in  the 

«  Matt  ir.  12;  Mark  i.  14;  Luke  iil.  »0 ;  iv.  14. 


164  THE  CHRIiSTIAN    SYSTExM. 

patriarchal  and  JeM'ish  ages,  the  Pedobaptists  will  have  thct 
Kingdom  of  Heaven  on  earth  since  the  days  of  Abel ;  and  because 
the  glad  tidings  of  the  Reign  and  Kingdom  of  Heaven  and  the 
principles  of  the  new  and  heavenly  order  of  society  were  pro 
mulgated  by  John,  the  Baptists  will  have  John  the  Baptist  in  the 
Kingdom  of  Heaven,  and  the  very  person  who  set  it  up. 

Let  us,  then,  examine  this  matter  with  all  candor:  and  first,  we 
shall  place  the  passages  above  quoted  out  of  the  testimonies  of 
the  Evangelists  on  one  side,  and  the  following  passages  on  the 
other  side ;  and  then  see  if  we  can  reconcile  them.  John  says, 
"Reform,  for  the  Reign  of  God  approaches."  Jesus  began  to 
proclaim,  saying,  "Reform,  for  the  Reign  or  Kingdom  of  Heaven 
is  at  hand."  He  also  commanded  the  Twelve  and  the  Seventy 
to  peregrinate  all  Judea,  making  the  same  proclamation.*  Of 
John  the  Baptist  he  said,  though  greater  than  all  the  Prophets, 
"  The  least  in  the  Kingdom  of  Heaven  is  greater  than  he." 

Thus,  after  John  was  beheaded,  we  have  some  eighty-four 
preachers  daily  proclaiming  the  nigh  approach  of  the  Reign  of 
God;  and  Jesus  often  assuring  hiS' disciples  that  the  Kingdom  of 
God  was  soon  to  appear,  and  that  some  of  his  companions  would 
see  him  enter  upon  his  Reign  before  (hey  died, — and  yet  the 
Kingdom  was  set  up  by  John  !  Scribes  and  Pharisees  were  shut- 
ting the  Kingdom  against  men,  when  Jesus  had  only  given  the 
keys  to  Peter !  John  the  Baptist  was  in  the  kingdom,  and  the 
least  in  the  kingdom  is  greater  than  he !  More  than  eighty  preach- 
ers say,  "  Reform,  for  the  Reign  of  Heaven  is  at  hand  ;"  and  John 
the  Baptist,  before  he  died,  introduced  all  Judea  and  Jerusalem 
into  it  1  How,  then,  shall  we  reconcile  these  apparent  contradic- 
tions? Make  both  sides  figurative,  and  it  may  be  done.  Regard 
both  sides  literally,  and  it  cannot  be  done !  To  say  that  the  king- 
dom came  in  one  point  of  view  at  one  time,  and  in  another  point 
of  view  at  another  time,  is  only  to  say  that  it  came  in  different 
senses — literally  and  figuratively.  For  our  part,  we  must  believe 
that  the  Kingdom  of  Heaven  began,  or  the  Reign  of  Heaven 
literally  and  truly  commenced,  in  one  day. 

Many  of  its  principles  were  developed  by  the  ancient  Prophets ; 
David,  Isaiah,  and  others  wrote  much  concerning  it ;  John  the 
Baptist  proclaimed  its  immediate  and  near  approach,  and  more 
fully  developed  its  spiritual  design ;  therefore  he  was  superior  to 

*  Matt.  X.  8 ;  Lake  i.  1-11.  When  eating  the  last  supper  he  distinctly  said  that 
the  Reign  of  Qod  was  then  futare.    Luke  xxii.  18. 


THE   CHRISTIAN   SYSTEM.  165 

tliem.  Jesus  often  unfolded  its  character  and  design  in  various 
similitudes ;  and  every  one  who  understood  and  received  tliese 
prhiciples  was  said  to  "press  into  the  kingdom,"  or  to  have 
"  the  kingdom  within  them ;"  and  wherever  these  principles  were 
promulgated,  "the  Kingdom  of  Heaven"  was  said  to  "come  nigh" 
to  that  people,  or  to  have  "overtaken  them  ;"  and  those  who  op- 
posed these  principles,  and  interposed  their  authority  to  prevent 
others  from  receiving  them,  were  said  to  "  shut  the  Kingdom  of 
(leaven  against  men  ;"  and  thus  all  these  scriptures  must  of  ne- 
cessity be  understood  from  the  contexts  in  which  tliey  stand  :  for 
it  was  impossible  that  the  Reign  of  Heaven  could  literally  com- 
mence "till  Jesus  was  glorified,"  "received  the  promise  of  the 
Holy  Spirit,"  was  "  made  Lord  and  Christ,"  and  "  sat  down  with 
his  Father  upon  his  throne" — for  he  left  the  earth  to  receive  a 
kingdom  * 

To  make  this,  if  possible,  still  more  evident,  we  ask,  When  did 
the  Kingdom  of  God,  established  by  Moses  among  the  seed  of  Abra- 
ham, cease?  This  question  penetrates  the  whole  nature  and  ne- 
cessity of  the  case;  for  will  any  one  suppose  that  there  were  two 
Kingdoms  of  God  on  earth  at  one  and  the  same  time?  Certainly 
the  one  ceased  before  the  other  began. 

Now,  that  the  Kingdom  of  God,  mini.stered  by  Moses,  had  not 
ceased  during  the  personal  ministry  of  the  Messiah  on  earth,  is, 
we  tliink,  abundantly  evident  from  the  following  facts  and  docu- 
ments:— 

First.  Jesus  was  to  have  appeared,  and  did  appear,  "in  the  end 
of  the  world,"  or  last  days  of  the  first  kingdom  of  God.  "In  the 
conclusion  of  the  age  has  he  appeared,  to  put  away  sin  by  the 
sacrifice  of  himself."  The  "world  to  come"  was  one  of  the. 
names  of  the  gospel  age.  He  has  not  subjected  "  the  world  to 
come"  to  angels,  as  he  did  the  world  past,  says  Paul  to  the  He* 
brews.  He  appeared,  then,  not  in  the  beginning  of  the  gospel 
ago,  but  in  the  end  of  the  Jewish  age. 

Second.  The  Temple  was  the  house  of  God  to  the  very  close 
of  the  life  of  Jesus.  For  it  was  not  till  the  Jewish  ministry  con- 
spired to  kill  him  that  he  deserted  it.  At  the  last  festival  of  his 
life,  and  immediately  before  he  fell  into  their  hands,  on  walking 
out  of  the  temple,  he  said,  "  Behold,  your  house  is  deserted,  for 
ytru  shall  not  see  me  henceforth  till  you  shall  say.  Blessed  be  ho 
that  comes  in  the  name  of  the  Lord!"    It  was  his  Father's  house, 

♦  liUke  x\x.  n-15. 


166  THE   CHRISTIAN   SYSTEM. 

the  Iiouse  of  God,  till  that  moment.  Then,  indeed,  the  glory 
departed. 

Third.  The  Jewish  offerings  and  service,  as  a  divine  institu- 
tion, continued  till  the  condemnation  of  Jesus.  lie  sent  tho 
cleansed  leper  to  the  priest  to  make  the  offering  commanded  in 
the  law.  He  commanded  the  people  to  hear  the  doctors  of  tlie 
law  who  sat  in  Moses'  chair.  He  paid  the  didrachma.  He  was  a 
minister  of  the  circumcision.  He  lived  under,  not  after,  the  law. 
He  kept  all  its  ordinances,  and  caused  all  his  disciples  to  regard 
it  in  its  primitive  import  and  authority  to  the  last  passover.  Iitr 
deed,  it  could  not  be  disannulled,  for  it  was  not  consummated  till  on 
the  <rss  he  said,^'']r  is  finished." 

/'(  rth.  When  he  visited  Jerusalem  the  last  time,  and  in  the 
last  parable  pronounced  to  them,  he  told  them  plainly  that  "  the 
Kingdom  of  God  should  be  taken  from  them"  and  given  to  a  na- 
tion who  should  make  a  better  use  of  the  honors  of  the  kingdom  ; 
consequently  at  that  time  the  Jews  had  the  Kingdom  of  G.>d. 

Fifth.  It  was  not  until  his  death  that  the  veil  of  the  Temple 
was  rent;  that  the  things  "which  could  be  shaken  were  shaken." 
It  was  then,  and  not  till  then,  that  he  nailed  the  legal  institution 
to  the  cross.  Then,  and  not  till  then,  was  the  middle  wall  of 
partition  bntken  down.  The  last  Sabbath  he  slept  in  the  grave. 
From  the  moment  of  his  death  there  was  no  life  m  the  old  Kingdom 
of  God.  The  temple  was  deserted,  its  veil  rent,  its  foundations 
shaken,  the  city  devoted,  the  ritual  abolished,  and  as  after  death 
the  judgment — the  temple,  city,  and  nation  waited  for  the  day  of 
his  vengeance. 

The  Kingdom  of  God  was  evidently  in  the  Jewish  institution 
till  Jesus  died.  Hence  the  Kingdom  of  Heaven  came  not  while 
Ji'sus  lived.  In  anticipation,  they  who  believed  the  gospel  of  the 
kingdom  received  the  Kingdom  of  God,  just  as  in  anticipation  he 
said,  "  I  have  finished  the  work  which  thou  gavest  me  to  do," 
bef.ire  he  began  to  suffer;  and  as  he  said,  "This  cup  is  the  new 
testament  in  my  blood,  shed  for  the  remission  of  the  sins  of 
many,"  before  it  was  shed.  So  while  the  doctrines  of  this  reign 
— faith,  repentance,  baptism,  and  a  new  principle  of  sonship  to 
Abraham — were  promulging  by  John,  the  Twelve,  the  Seventy, 
and  by  Himself  the  Kingdom  of  Heaven  was  approaching;  and 
those  who  received  these  principles  by  anticipation  were  said  to 
enter  into  the  kingdom,  or  to  have  the  kingdom  within  them. 

The  principles  of  any  reign  or  revolution  are  always  promulged, 


THE   CHRISTIAN    SYSTEM.  1G7 

Jehiited,  and  canvassed  before  a  new  order  of  things  is  set  tip.  A 
{i!ii-tv  is  lornied  upon  these  principles  before  strength  is  acquired, 
or  a  leader  obtained  competent  to  the  commencement  of  a  new 
order  of  things,  ^n  society,  as  in  nature,  we  have  first  the  blade, 
then  the  stem,  and  then  the  ripe  corn  in  the  ear.  We  call  it  wheat, 
or  we  call  it  corn,  when  we  have  only  the  promise  in  the  blade. 
\iy  such  a  figure  of  speech  the  Kingdom  of  God  was  spoken  of, 
wliiic  us  yet  only  its  principles  were  promulging. 

When  tiiese  American  States  were  colonial  subjects  of  the  King 
of  England,  and  long  before  the  setting  up  of  a  republic,  repul)- 
lican  doctrines  were  promulged  and  debated.  The  believers  and 
advocates  of  these  doctrines  were  called  republicans,  wliile  as 
yet  there  was  not  a  republic  on  this  continent.  He  who  dates  the 
commencement  of  the  Kingdom  of  IFeaven  from  ti)e  ministry  of 
John  the  Baptist  sympathizes  with  him  who  dates  the  American 
republics  from  the  first  promulgation  of  the  republican  principles, 
or  from  the  formation  of  a  republican  party  in  the  British  ctdonies. 
But,  as  a  faithful  and  intelligent  iHStorian,  in  writing  the  history 
of  tlie  American  republics,  commences  with  the  history  of  the 
first  promulgation  of  these  principles,  and  records  the  sayings  and 
deeds  of  the  first  promulgers  of  the  new  doctrines;  so  the  sacred 
historians  began  their  history  of  the  Kingdom  of  Heaven  with 
the  appearance  of  John  in  the  wilderness  of  Judea,  preaching  the 
Messiah,  faith,  repentance,  a  holy  life,  and  raising  vp  a  new  race 
of  Israeliten  on  the  principle  of  faith  rather  than  of  fesh  ;  for  this, 
in  truth,  was  the  "blade"  of  the  Kingdom  of  Heaven. 

Having  from  all  the^e  considerations  seen  that  until  the  death 
of  the  Messiah  his  kingdom  could  not  commence;  and  having 
seen  fmm  the  record  itself  that  it  did  not  commence  before  his 
resurrecti"  n,  we  proceed  to  the  development  of  things  after  his 
resurrection,  to  ascertain  the  day  on  which  this  kingdom  was  set 
up.  or  the  Reign  of  Heaven  began. 

Tiie  writer  to  whom  we  are  mctst  indebted  for  an  orderly  and 
continued  narrative  of  the  affairs  of  the  Kingdom  of  Heaven  is 
the  Evangelist  Luke.  His  history  begins  with  the  angelic  an- 
nunciations of  the  nativity  of  John  and  Jesns,  and  ends  with  the 
appearance  of  the  great  standard-bearer  of  the  Cross  in  Imperial 
Rome,  A.D.  04.  That  part  of  his  history  to  which  we  now  look 
as  a  gui<le  to  the  affairs  of  the  comtnencement  of  the  Rei^n  is  the 
notices  wliich  lie  makes  of  iho  fort i/  days  \\h\c\\  th<'  L>rd  spent  in 
his  crucified  body,  previous  to  bis  ascension.     The  reader  uiight 


\. 


i<)8  THE   CHRISTIAN   SYSTEM. 

not  to  be  told  (for  he  ought  to  know)  that  Jesus  rose  in  the  same 
body  in  which  he  was  crucified,  and  in  the  reanimated  fleshly 
body  did  eat,  drink,  an  I  converse  with  his  Apostles  and  friends 
for  forty  days.  That  body  was  not  changed  till,  like  the  living 
saints  who  shall  be  on  the  earth  at  his  second  personal  coming, 
it  was  made  spiritual,  incorruptible,  and  gloriDus  at  the  instant 
oi  his  ascension.  So  that  the  man  Christ  Jesus  was  made  like  to 
all  his  brethren  in  his  death,  burial,  resurrection,  transfiguration, 
ascension,  and  glorification ;  or,  rather,  they  shall  be  made  to  re- 
semble him  in  all  these  respects. 

The  Apostles  testify  that  they  saw  him  ascend — that  a  cloud 
received  him  out  of  their  sight — that  angels  descended  to  inform 
them  that  he  was  taken  up  into  heaven,  not  to  return  for  a  long 
time — that  he  ascended  fai-^bove  all  the  visible  heavens,  and  now 
fills  all  things.  Stephen,  when  dying,  saw  him  standing  on  the 
right  hand  of  God. 

Much  attention  is  due  to  all  the  incidents  of  these  forty  daj-s, 
— as  much,  at  least,  as  to  thfi, forty  days  spent  by  Moses  in  the 
mount  with  God  in  the  affairs  of  the  preceding  Kingdom  of  God. 
For  the  risen  Messiah  makes  the  afiFairs  of  his  approaching  king- 
dom the  principal  topic  of  these  forty  days.*  Towards  the  close 
of  these  days,  and  immediately  before  his  ascension,  he  gave  the 
commission  to  his  Apostles  concerning  the  setting  up  of  this 
kingdom.  "All  authority  in  heaven  and  in  earth  is  given  to  me: 
go,  therefore,^'  said  he,  "convert  the  nations,"  [announce  the  gos^ 
pel  to  every  creatui-e,]  "immersing  them  into  the  name  of  the- 
Father,  and  of  the  Son,  and  of  the  Holy  Spirit,  teaching  them  to 
observe  a^/  llie  things  which  I  have  commanded  you;  and,  behold  I 
I  am  with  you  always,  even  to  the  conclusion  of  this  state."f 
"But  continue  in  the  city  of  Jerusalem  until  you  be  invested  with 
power  from  on  high."  Thus,  according  to  his  promise  and  the 
ancient  prophecy,  it  was  to  "begin  at  Jentsaleni."X 

The  risen  Saviour  thus  directs  our  attention  to  Jerusalem  as 
the  jj^ace,  and  to  a  period  distant  "not  many  days"  as  the  time,  of 
the  beginning  of  his  reign.  The  great  facts  of  the  death,  burial, 
and  resurrection  of  Jesus,  not  being  yet  fully  developed  to  his 
Apostles,  they  were  not  qualified  to  take  any  steps  to  the  setting 
up  of  a  kingdom  which  was  to  be  founded  npon  Christ  crucified. 
They  needed  an  interpreter  of  these  facts,  and  a  supernatural  ad- 

*  Acts  i.  3.  t  Matt,  xxviii.  17,  20.    Mark  xv.  16.    Luke  xxi.  47,  43, 

X  Isaiitli  ii.  3.    Micah  iv.  2. 


THE   CHRISTIAN   SYSTEM.  169 

vocato  of  the  protonsions  of  the  King,  before  they  could  Lty  tlie 
foundiitidn  of  his  kingdom, 

Ajfain.  the  King  himself  must  be  glorified  before  his  authority 
could  be  established  on  earth ;  for  till  he  received  the  promise  of 
the  Spirit  from  his  Father,  and  was  placed  on  his  throne,  the 
Apostles  could  not  receive  it;  so  that  Christ's  ascenslm  to  hea- 
ven, and  c<trunation,  vi'ere  indispensable  to  the  commencement  of 
this  Reign  of  Heaven. 

Here  let  us  pause  for  a  moment, — leave  the  earth,  and  on  the 
wings  of  faith  in  the  testimony  of  Prophets  and  Apostles,  the 
two  witnesses  for  Jesus,  let  us  follow  him  to  heaven  and  ascer- 
tain his  reception  into  the  heaven  of  heavens,  and  esaltiition  to 
the  right  haad  of  God. 


THE    ASCENSION    OF    THE    MESSIAH. 

Prophets  and  Apostles  must  now  be  heard.  David,  by  the 
{5pirit,  says,  "  The  chariots^^^^d  are  twenty  thousand,  even 
thousands  of  angels  ;  the  LordiR^nong  them  as  in  Sinai  in  the 
holy  place.  Thou  hast  ascended  on  high;  thou  hast  led  captivity 
cajitive;  thou  hast  received  gifts  for  uinn;  yea,  for  the  rebellious, 
that  the  Lord  God  might  dwell  among  tliem."*  The  same  Prophet, 
in  speaking  of  the  solemn  and  joyful  procession  at  the  carrying 
up  of  the  ark  of  the  ancient  constitution  to  Mount  Ziori,  turns  his 
eyes  from  the  type  to  the  antitype,  and  thus  describes  the  entrance 
of  the  Messiah  into  Heaven: — "Who  shall  ascend  into  the  hill  of 
God  ?"  The  attendant  angels  in  the  train  of  the  Messiah,  ap- 
proaching the  heaven  of  heavens,  shout,  "Lift  up  your  heads,  0 
you  gates!  be  lifted  up,  you  everlasting  doors,  and  the  King  of 
glory  shall  come  in."  Those  within,  filled  with  astonishment 
that  any  one  should  so  confidently  demand  admission  into  those 
gates  so  long  barred  against  the  sons  of  men,  responsive  shout, 
"  Who  is  the  King  of  glory?"  The  angels  in  attendance  upon  the 
Messiah  reply,  in  strains  as  triumphant,  "The  Lord,  strong  and 
mighty!  the  Lord,  mighty  in  battle!"  and,  still  more  exultingly 
triumphant,  shout,  "Lift  up  your  heads,  0  you  gates!  even  lift 
them  up,  you  everlasting  doors,  and  the  King  of  glory  shall  come 
.in.  Who  is  the  King  of  glory?  He  is  the  Lord  of  hosts  1  he  is 
the  King  of  glory  !"t 

*  Psalm  Ixviii.  8.  f  Psalm  zzv. 


170  THE   CHRISTIAN   SYSTEM. 


CORONATION    OF   THE    MESSIAH. 

Every  thing  in  its  proper  order.  He  that  ascended  first  ae 
Bcended.  Jesus  died,  was  buried,  raised  from  the  dead,  asiiended, 
and  was  crowned  Lord  of  all.  In  the  presence  of  all^he  heavcnlj 
hierarchs,  the  four  living  creatures,  the  twenty-four  seniors,  and 
ten  thousand  times  ten  thousand  angels,  he  presents  himself  be- 
fore the  throne.  So  soon  as  the  First-Born  from  the  dead  appears 
in  the  palace-royal  of  the  universe,  his  Father  and  his  God,  in  his 
inaugural  address,  when  anointing  him  Lord  of  all,  says,  "  Let  alt 
the  angels  of  God  worship  him."  "  Sit  thou  at  ray  right  hand» 
till  I  make  thy  enemies  thy  footstool."  "Jehovah  shall  send  out 
of  Zion  [Jerusalem]  the  rod  of  thy  strength :  rule  thou  in  the 
midst  of  thine  enemies,  [the  city  of  thy  strongest  foes."]  "Thy 
people,  willing  in  the  day  of  thy  power,  shall  come  to  thee.  In 
the  beauty  of  holiness,  more  than  the  womb  of  the  morning,  shalt 
thou  have  the  dew  of  thy  progenv.  The  Lord  hath  sworn,  and 
will  not  repent.  Thou  art  a|B|^^Wrever,  after  the  order  of  Mel- 
chizedek.  The  Lord  at  thy  right  hand  shall  strike  through  kings 
[that  oppose  thee]  in  the  day  of  his  wrath."  "Thy  throne,  0 
God,  endures  forever:  the  ^Mtre  of  thy  kingdom  is  a  sceptre  of 
rectitude.  Thou  hast  lovS^ighteousness  and  hated  iniquity; 
therefore  God,  thy  God,  has  anointed  thee  with  the  oil  of  joy 
above  thy  fellows.  Thou,  Lord,  in  the  beginning  hast  laid  the 
foundations  of  the  earth,  and  the  heavens  are  the  works  of  thy 
hand:  they  shall  perish,  but  thou  remainest;  and  they  shall  all 
grow  old  as  does  a  garment,  and  as  a  vesture  shalt  thou  fold  them 
up,  and  they  shall  be  changed :  but  thou  art  the  same,  and  thy 
years  shall  not  fail."* 

Thus  God  highly  exalted  him,  and  did  set  him  over  all  th? 
works  of  his  hands,  and  gave  him  a  name  and  an  honor  above 
every  name  in  heaven  and  on  earth,  that  at  the  name  of  Jesus 
glorified  every  knee  shall  bow,  and  every  tongue  confess,  to  the 
glory  of  God. 

"Now  we  see  Jesus,  who  was  made  a  little  lower  than  the  an- 
gels, that  he  might  taste  death  for  all,  on  account  of  the  sufferings 
of  death,  crowned  with  glory  and  honor."  Now  "angels,  author- 
ities, principalities,  and  powers  are  subjected  to  him."  "Ilia 
enemies  will  1  clothe  with  shame,  but  upon  himself  shall  his 
crown  flourish." 

*  pMlm  xo.  and  Hebrewi  L 


THE   CHRISTIAN   SYSTEM.  171 

The  Holy  Spirit  sent  down  by  Jesus  from  heaven,  on  the  Pen- 
tecost after  his  resurrection,  to  the  disciples  in  attendance  in  Je- 
rusalem, informs  the  Apostles  of  all  that  bad  been  transacted  in 
heaven  during  the  week  after  his  ascension,  and  till  that  day. 
Peter  now,  filled  with  that  promised  Spirit,  informs  the  immense 
concourse  assembled  on  the  grent  day  of  Pentecost,  that  God  had 
made  that  Jesus  whom  they  had  crucified  both  Lord  and  Christ — 
exalted  him  a  Prince  and  a  Saviour  to  grant  repentance  to 
Israel  and  remission  of  sins. 

The  first  act  of  his  reign  was  the  bestowment  of  the  Holy  Spirit, 
according  to  the  prophecy  of  Joel  and  his  own  promise.  So  soon 
88  he  received  the  kingdom  from  God  his  Father,  he  poured  out 
the  blessings  of  his  favor  upon  his  friends;  he  fulfilled  all  his 
promises  to  the  Apostles,  and  forgave  three  thousand  of  his  fiercest 
enemies.  He  received  pardons  and  gifts  for  them  that  did  rebel, 
and  shed  forth  abundantly  all  spiritual  gifts  on  the  little  flock  to 
whom  it  pleased  the  Father  to  give  the  kingdom.  Thus  com- 
menced the  Reign  of  Heaven,  on  the  day  of  Pentecost,  in  the 
person  of  the  Messiah,  the  Son  of  God,  and  the  anointed  Monarch 
of  the  universe.  Under  him  his  people,  saved  from  their  sins, 
have  received  a  kingdom  which  cannot  be  shaken  nor  removed. 

But,  as  the  erection  of  the  Jewish  tabernacle,  after  the  com- 
mencement of  the  first  Kingdom  of  God,  was  the  work  of  some 
time,  and  of  united  and  combined  effort  on  the  part  of  those 
raised  up  and  qualified  for  the  work ;  so  was  the  complete  erec- 
tion of  tiie  new  tomple  of  God.  The  Apostles,  as  wise  master- 
builders,  laid  the  foundation — promulged  the  constitution,  laws, 
and  institutions  of  the  King,  and  raised  the  standard  of  the  king- 
dom in  many  towns,  cities,  and  countries,  for  the  space  of  forty 
years.  Some  of  them  not  only  saw  "the  Son  of  Man  enter  upon 
his  reign,"  and  the  Kingdom  of  God  commence  on  Pentecost, 
and  carry  his  conquests  over  Judea,  Samaria,  and  the  uttermost 
parts  of  the  earth  ;  but  they  saw  the  Lord  "  come  with  power  and 
awlul  glory,"  and  accomplish  all  his  predictitms  on  the  deserted 
and  devoted  temple.  Thus  they  saw  a  bright  display  of  the 
golden  sceptre  of  his  grace  in  forgiving  those  who  bowed  to  his 
authority,  and  an  appalling  exhibition  of  the  iron  rod  of  his  wrath 
in  taking  vengeance  on  his  enemies  who  would  not  have  him  to 
reign  over  them. 


1TB  THE   CHRISTIAN   SYSTEM. 


PRESENT  ADMINISTRATION  OF  THE  KINGDOM   OF   HEAYEN. 

During  the  personal  absence  of  the  King,  he  has  committed 
the  management  of  this  kingdom  to  stewards.  These  were,  first, 
AiA)stle8 ;  next  to  them,  Prophets ;  next,  teachers ;  then,  assist- 
ants or  helpers  ;  then,  directors  or  presidents,  all  furnished  with 
gifts,  knowledge,  and  character,  suited  to  their  respective  func- 
tions. Besides  these,  many  persons  possessed  of  miraouloug 
powers — gifts  of  healing  and  speaking  foreign  languages — were 
employed  in  setting  up  and  putting  in  order  the  communities  com 
posing  the  Kingdom  of  Heaven.  Angels  also  were  employed,  and 
are  still  employed,  under  the  great  King  in  administering  to  them 
who  are  heirs  of  salvation.  For  Jesus  now,  as  Lord  of  all,  has 
the  Holy  Spirit  at  his  disposal,  and  all  the  angels  of  God ;  and 
these  are  employed  by  him  in  the  aflFairs  of  his  kingdom.* 

The  Apostles  were  plenipotentiaries  and  ambassadors  for  Jesus, 
and  had  all  authority  delegated  to  them  fi-om  the  King.  Hence 
every  thing  was  first  taught  and  enjoined  by  them.  They  were 
the  first  preachers,  teachers,  pastors,  overseers,  and  ministers  in 
the  kingdom,  and  had  the  direction  and  management  of  all  its 
afiairs.f 

The  communities  collected  and  set  in  order  by  the  Apostles 
were  called  the  congregation  of  Christ,  and  all  these  taken  together 
are  sometimes  called  the  Kingdom  of  God.  But  the  phrases 
"church  of  God,"  or  "congregation  of  Christ,"  and  the  phrases 
"Kingdom  of  Heaven,"  or  "Kingdom  of  God,"  do  not  always 
nor  exactly  represent  the  same  thing.  The  elements  of  the  King- 
dom of  Heaven,  it  will  be  remembered,  are  not  simply  its  sub- 
jects, and  therefore  not  simply  the  congregation  of  disciples  of 
Christ.  But  as  these  communities  possess  the  oracles  of  God, 
are  under  the  laws  and  institutions  of  the  King,  and  therefore 
enjoy  the  blessings  of  the  present  salvation,  they  are  in  the  records 
of  the  Kingdom  regarded  as  the  only  constitutional  citizons  of  the 
Kingdom  of  Heaven  ;  and  to  them  exclusively  belongs  all  the  pre- 
Knt  salvation.  Their  King  is  now  in  heaven,  but  present  with 
them  by  his  Spirit  in  their  hearts  and  in  all  the  institutions  of  his 
kingdom. 

Every  immersed  believer,  of  good  behavior,  is  by  the  con- 
stitution a  free  and  full  citizen  of  the  Kingdom  of  Heaven,  and 

•Cor.  xU.28.    Eph.  iT.ll.    Heb.  M4.  f  2  0or.  tlL  «;  T.lft-ao. 


THE  CHRISTIAN   SYSTEM.  178 

entitled  to  all  the  social  privilrges  and  honors  of  that  kingdom. 
Such  of  these  as  meet  together  statedly  in  one  place  in  obedience 
to  the  King,  or  his  ambassadors  the  Apostles,  for  the  observance 
of  all  the  institutions  of  the  King,  compose  a  family,  or  house,  or 
congregation  of  Christ ;  and  all  these  families  or  congregations, 
thus  organized,  constitute  the  present  Kingdom  of  God  in  this 
•world.  So  far  the  phrases  Kingdom  of  Heaven  and  the  congrega- 
iion  or  body  of  Christ  are  equivalent  in  signification.* 

Now,  in  gathering  these  communities,  and  in  setting  them  in 
order,  the  Apostles  had  when  alive,  and,  when  dead,  by  their 
writings  still  have,  the  sole  right  of  legislating,  ordering,  and  dis- 
piising  of  all  things.  But  it  is  not  the  will  of  Jesus  Christ,  be- 
cause it  is  not  adapted  to  human  nature,  nor  to  the  present  state 
of  his  kingdom  as  administered  in  his  absence,  that  the  church 
should  be  governed  by  avxritten  document  alone.  Hence,  in  every 
city,  town,  and  country  where  the  Apostles  gathered  a  community 
by  their  own  personal  labors,  or  '^y  their  assistants,  in  setting 
thorn  in  order,  for  their  edification,  and  for  their  usefulness  and 
influence  in  this  world,  thoy  uniformly  appointed  elders,  or  over- 
seers, to  labor  in  the  word  and  teaching,  and  to  preside  over  the 
whole  affairs  of  the  community.  To  these,  also,  were  added  dea- 
cons, or  public  ministers  of  the  congregation,  who,  under  the  di- 
rection of  the  overseers,  were  to  manage  all  the  affairs  of  these  in- 
dividual families  of  God.  This  the  very  names  Bishop  and  Deacon, 
an<l  all  the  qualifications  enjoined,  fairly  and  fully  import. 

But,  as  all  the  citizens  of  th<i  kingdom  .are  free  men  under  Christ, 
thpy  all  have  a,  voice  in  the  selection  of  the  persons  whom  the 
Apostles  appoint  to  the  offices.  The  Apostles  still  appoint  all 
persons  so  elected,  possessing  the  qualifications  which  they  by 
the  Hilly  Spirit  prescribed.  And  if  a  congregation  will  not  elect  to 
these  offices  the  persons  possessing  tJiese  qvalif  cations  ;  or  if  by  a 
tcfii/icnrdness  and  selfishness  of  their  own,  they  should  elect  those  un- 
qnnlified,  and  thus  disparage  those  marked  out  by  the  possession  of 
those  gifts ;  in  eitJier  case,  they  despise  the  authority  of  the  Ambas- 
sadors of  Christ  and  must  suffer  for  it.  It  is  indeed  the  Holy 
Spirit,  and  not  the  congregations,  which  creates  Bishops  and 
Deacons.  The  Spirit  gives  the  qualifications,  both  natural  and 
acquired ;  and,  speaking  to  the  congregations  in  the  written 
jracles,  commands  their  ordination  or  appointment  to  the  work.f 

•  nom.  xti.  4-8.     1  Cor.  xil.  27.    Heh.  ill.  «. 

t  Acts  v5.  2-7  ;  xvi.  23 ;  xx.  17.    1  Tim.  iiL  1-16.    Titus  I.  6-10.    Heb.  xlii.  7, 17,  24 


174  THK   CHRISTIAN    SYSTEM. 

In  the  present  administration  of  the  Kingdom  of  Gni,  faith  is 
the  PRINCIPLE,  and  ordinances  th  means,  of  a  spiritual  enjoyment. 
Without  faith  in  the  testimony  of  God,  a  person  is  without  God, 
•without  Christ,  and  without  hope  in  the  world.  A  Christless 
universe,  as  respects  spiritual  life  and  joy,  is  t  e  most  perfect 
blank  which  fancy  can  create.  Without  faith,  nothing  in  tlic 
Bible  can  be  enjoyed ;  and  without  it  there  is  to  man  no  Kingdom 
of  Heaven  in  all  the  dominions  of  God. 

In  the  kingdom  of  nature  sense  is  the  principle,  and  ordinances 
the  means,  of  enjoyment.  Without  sense,  or  sensation,  nothing  in 
nature  can  be  known  or  enjoyed.  All  the  creative,  recuperative, 
and  renovating  power,  wisdom,  and  goodness  of  God,  exhihited 
in  nature,  are  contained  in  ord  nanttes.  The  sun,  moon,  and  stars, 
the  clouds,  the  air,  the  wat«r,  the  seasons,  day  and  night,  are 
therefore  denominated  the  ordinances  of  heaven,  because  God's 
power,  wisdom,  and  goodness  are  in  them,  and  felt  by  us  only 
through  tliem.*  Now,  sense  without  the  ordinances  of  nature, 
like  faith  without  the  ordinances  of  religion,  would  be  no  principle 
of  enjoyment ;  and  the  ordinances  of  nature,  without  sense,  would 
be  no  vieans  of  enjoyment.  These  are  the  unalterable  decrees 
of  God.  There  is  no  exception  to  them  ;  and  there  is  no  rever- 
sion of  them.  To  illustrate  and  enforce  the  doctrine  of  this  single 
paragraph  is  worthy  of  a  volume.  Tlic  essence,  the  whole  essence, 
of  that  reformation  for  which  we  contend,  is  wrapped  up  in  this 
decree  as  above  expressed.  If  it  be  true,  the  ground  on  which 
we  stand  is  firm  and  unchangeable  as  the  Rock  of  Ages  ;  if  it  be 
false,  we  build  upon  the  sand.     Header,  examine  it  well! 

In  the  Kingdom  of  Heaven,  faith  is,  then,  the  principle,  and 
ordinances  the  means,  of  enjoyment ;  because  all  the  wisdom, 
power,  love,  mercy,  compassion,  or  grace  of  God  is  in  the  ordi- 
nances of  the  Kingdom  of  Heaven  ;  and  if  all  grace  be  in  them 
it  can  only  be  enjoyed  through  them.  What,  then,  under  the  pre- 
sent administration  of  the  Kingdom  of  Heaven,  are  the  ordinance? 
which  contain  the  grace  of  God  ?  They  are  preaching  the  gospel — 
immersion  in  the  name  of  Jesus  into  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Spirit — the  reading  and  teaching  the 
Living  Oracles — the  Lord's  day — the  Lord's  supper — fasting — 
prayer — confession  of  sins — and  praise.  To  these  may  be  added 
other  appointments  of  God,  such  as  exhortation,  admonition,  dis- 
cipline, ic. ;  for  these  also  are  ordinances  of  God;  and,  indeed, 

•  Jeremiah  xxxi.  35,  36.    Job  xxxvUi.  31,  33.    Jeremiah  xxxili.  25. 


THE  CHRISTIAN   SYSTEM.  175 

all  statutes  and  commandments  are  ordinances  :*  but  we  speak  not 
at  present  of  those  ordinances  which  concern  the  good  order  of 
the  kingdom,  but  of  those  which  are  primary  means  of  enjoyment. 
These  primary  and  sacred  ordinances  of  the  Kingdom  of  Heaven 
are  the  means  of  our  individual  enjoyment  of  the  present  salva- 
tion of  God. 

Without  the  sun,  there  is  no  solar  influence ;  without  the  moon, 
there  is  no  lunar  influence ;  without  the  stars,  there  is  no  sidereal 
influence;  without  the  clouds,  there  can  be  no  rain ;  and  without 
the  ordinances  of  the  Kingdom  of  Heaven,  there  can  be  no  hea- 
venly influence  exhibited  or  felt.  There  is  a  peculiar  and  dis- 
tinctive influence  exerted  by  the  sun,  moon,  and  stars ;  and  yet 
they  all  give  light.  So  in  the  ordinances  of  the  Kingdom  of 
Heaven:  although  they  all  agree  in  producing  certain  similar 
eSects  on  the  subjects  of  the  kingdom,  there  is  something  dis- 
tinctive and  peculiar  in  each  of  them,  so  that  no  one  of  them  can 
be  substituted  for  another.  Not  one  of  them  can  be  dispensed 
with  ;  they  are  all  necessary  to  the  full  enjoyment  of  the  Reign 
of  Heaven. 

In  nature  arid  in  religion,  all  the  blessings  of  God  bestowed  on 
man  are  properly  classed  under  two  heads.  These  may  be  called, 
for  illustration,  antecedent  and  coiiseqvent.  The  antecedent  include 
all  those  blessings  bestowed  on  man  to  prepare  him  for  action  and 
to  induce  him  to  action.  Tlie  consequent  are  those  which  God 
bestows  on  man  through  a  course  of  action  correspondent  to  these 
antecedent  blessings.  For  example,  all  that  God  did  for  Adam  in 
creating  for  him  the  earth  and  all  that  it  contains,  animal,  vege- 
table, mineral ;  in  forming  him  in  his  own  image  ;  giving  him  all 
his  physical,  intellectual,  and  moral  powers,  and  investing  him 
with  all  the  personal  and  real  estate  which  elevated  him  above 
all  sublunary  beings,  were  antecedent  to  any  act  of  Adam  ;  and 
these  furnished  him  with  inducements  to  love,  honor,  and  obey 
his  Creator  and  benefactor.  All  that  God  did  for  Abraham  in 
promises  and  precepts  before  his  obedience — all  that  he  did  for 
the  Israelites  in  bringing  them  up  out  of  Egypt  and  redeeming 
them  from  the  tyranny  of  Pharaoh — was  antecedent  to  the  duties 
and  observances  which  he  enjoined  upon  them.  And  all  the 
blessings  which  Adam,  Abraham,  the  Israelites,  enjoyed  through 
conformity  to  the  institutions  under  which  they  were  placed,  were 
consequent  upon  tliat  state  of  mind  and  course  of  action  which 

*  James  i.  25. 


176  THE   CHRISTIAN   SYSTEM. 

the  antecedent  favors  demanded  and  occasioned.  God  never  com- 
maiuitd  a  being  to  do  any  thing,  hut  the  power  and  motive  wet-e  <fo- 
rived  fr<nn  something  God  had  done  for  him. 

In  the  Kingdom  of  Heaven  the  antecedent  blessings  are  the 
constitution  of  grace,  the  King,  and  all  that  he  did,  suflFered,  ami 
sustained  for  our  redemption.  These  "were  finished  before  vre 
came  upon  the  stage  of  action.  This  is  all  favor,  pore  favor,  sove- 
reign favor:  for  there  can  be  no  favor  that  is  not  free  and  sove^ 
reign.  But  the  remission  of  our  sins,  our  adoption  into  the  family 
of  God,  our  being  made  heirs  and  inheritors  of  the  kingdom  of 
glory,  are  consequent  upon  faith  and  the  obedience  of  faith. 

Organization  and  life  of  any  sort  are  of  necessity  the  gifts  of 
God;  but  health  and  the  continued  enjoyment  of  life,  and  all  its 
various  and  numerous  blessings,  are  consequent  upon  the  proper 
exercise  of  these.  He  that  will  not  breathe,  eat,  drink,  sleep, 
exercise,  cannot  enjoy  animal  life'.  God  has  bestowed  animal 
organization  and  life  antecedent  to  any  action  of  the  living  crea- 
ture ;  bat  the  creature  may  throw  away  that  life  by  refusing  to 
sustain  it  by  the  means  essential  to  its  preservation  and  comfort. 

God  made  but  one  man  out  of  the  earth,  and  one  earthly  nature 
of  every  sort,  by  a  positive,  direct,  and  immediate  agency  of 
wisdom,  power,  and  goodness.  He  gave  these  the  power,  accord- 
ing to  his  own  constitution  or  system  of  nature,  of  reproducing 
and  multiplying  to  fin  indefinite  extent.  But  still  this  life  is  trans- 
mitted, difi'used,  and  sustained  by  God  operating  through  the  sys- 
tem of  nature.  So  Jesus  in  the  new  creation,  by  his  Spirit  sent 
down  from  heaven  after  bis  glorification,  did,  by  a  positive,  direct, 
and  immediate  agency,  create  one  congregation,  one  mystical  or 
spiritual  body ;  and,  according  to  the  constitution  or  system  of  the 
Kingdom  of  Heaven,  did  give  to  that  mystical  body,  created  in 
Jerusalem  out  of  the  more  ancient  earthly  Kingdom  of  God,  the 
power  of  reproducing  and  multiplying  to  an  indefinite  extent. 
But  still  this  new  and  spiritual  life  is  transmitted,  diffused,  and 
sustained  by  the  Spirit  of  God,  operating  through  the  constitution, 
or  system  of  grace,  ordained  in  the  Kingdom  of  Heaven, 

Hence,  in  setting  up  the  Kingdom  of  Heaven,  as  in  setting  up 
the  kingdom  of  nature,  there  was  a  display  of  divinity,  compared 
with  every  thing  subsequent,  properly  supernatural.  Henee  the 
array  of  apostles,  prophets,  extraordinary  teachers,  gifts,  poMers, 
miracles,  &c,  &c.  But  after  this  new  mystical  bmly  of  Christ 
was  created  and  made,  it  hud,  and  yet  has,  according  to  the  system 
of  grace  under  the  present  administration  of  the  Kingdom  of  Hea^ 


THE   CHRISTIAN   SYSTEM.  177 

ven,  the  power  of  multiplying  and  replenishing  the  whole  earth, 
and  will  do  it;  for  as  God  breathed  into  the  nostrils  of  Adam  the 
spirit  of  life,  after  he  had  raised  him  out  of  the  dust;  and  as  he 
bestowed  on  his  beloved  Son  Jesus,  after  he  rose  out  of  the  water, 
the  Holy  Spirit  without  measure  ;  so  on  the  formation  of  the  first 
congregation,  figuratively  called  the  bodi/  of  Christ,  Jesus  did 
breathe  into  it  the  Holy  Spirit  to  inhabit  and  animate  it  till  he 
come  again.  The  only  temple  and  habitation  of  God  on  earth, 
since  Jesus  pronounced  desolation  on  that  in  Jerusalem,  is  the 
body  of  Christ. 

Now,  this  first  congregation  of  Christ,  thus  filled  with  the  Spirit 
of  God,  had  the  power  of  raising  other  congregations  of  Christ; 
or,  what  is  the  same  thing,  of  causing  the  body  of  Christ  to  gr>)W 
and  increase.  Thus  we  see  that  other  congregations  were  soon 
raised  up  in  Judea  and  Samaria  by  the  meml)ei8  of  the  -Jerusiil  m 
body.  Many  were  begotten  to  God  by  the  Spirit  of  God,  through 
the  members  of  the  first  congregation.  And  since  the  Spirit  liim- 
self  ceased  to  operate  in  all  those  splendid  displays  of  superna- 
tural grandeur,  by  still  keeping  the  disciples  of  Clirist  always  in 
remembrance  of  the  things  spoken  by  the  holy  Apustl  s,  and  by 
all  the  arguments  derived  from  the  antecedent  blessings  bestowed, 
working  in  them  both  to  will  and  do  according  to  the  benevolence 
of  God,  he  is  still  causing  the  body  of  Christ  to  grow  and  in- 
crease in  stature,  as  well  as  in  knowledge  and  favor  «)f  God.  Thus 
the  church  of  Christ,  inspired  with  his  Spirit,  and  having  the 
oracles  and  ordinances  of  the  Reign  of  Heaven,  is  fully  adequate 
to  the  conversion  of  the  whole  world,  if  she  prove  not  recreant 
to  her  Lord. 

In  the  work  of  conversion,  her  Evangelists,  or  those  whom  she 
sends  beyond  the  precincts  of  her  weekly  meetings,  have,  under 
the  influence  of  the  Spirit  of  God,  simply  to  propose  the  consti- 
tution, or  the  glad  tidings  of  the  Reign,  to  those  without;  and,  by 
all  the  arguments  which  the  oracles  of  God  and  the  times  and 
occasions  suggest,  to  beseech  and  persuade  men  to  be  reconciled 
to  God,  to  kiss  the  Son,  to  accept  the  constitution,  to  bow  to  him 
who  is  ordained  a  Prince  and  a  Saviour  to  grant  repentance  and 
remission  of  sins  to  all  who  submit  to  his  government.  Thus 
they  and  the  congreg  vtion  who  sends  them  forth  and  sustains  them 
in  the  work  beget  children  to  God  by  the  gospel,  and  enlarge  the 
body  of  Christ. 

With  all  these  documents  before  us,  may  we  not  say,  that,  as 
Eve  was  the  mother  of  all  living,  so  "Jerusalem  is  the  mother  of 


178  THE   CHRISTIAN   SYSTEM. 

us  all"  ?  And  thus,  to  use  the  language  of  Paul,  "  Men  are  he- 
gotten  to  God  by  the  gospel"  through  the  instrumentality  of  the 
congregations  of  Christ. 

Under  the  present  administration  of  the  Kingdom  of  Heaven,  a 
great  apostasy  has  occurred,  as  foretold  by  the  Apostles.  As  the 
church,  compared  to  a  city,  is  called  "Mount  Zion,"  the  apostate 
church  is  called  "Babylon  the  Great."  Like  Babylon  the  type, 
"Mystery  Babylon"  the  antitype  is  to  be  destroyed  by  a  Cyrus 
that  knows  not  God.  She  is  to  fall  by  the  sword  of  infidels,  sup- 
ported by  the  fierce  judgments  of  God.  "  The  Holy  City"  is  still 
trodden  under  foot,  and  the  sanctuary  is  filled  with  corruptions. 
It  is,  indeed,  a  den  of  thieves  ;  but  strong  is  the  Lord  that  judges 
tlie  apostate  city.  Till  that  great  and  notable  day  of  the  Lord 
come,  we  cannot,  from  the  prophetic  word,  anticipate  a  universal 
return  to  the  original  gospel,  nor  a  general  restoration  of  all  the 
instiiutions  of  the  Kingdom  of  Heaven  in  their  primitive  charac- 
ter ;  and,  consequently,  we  cannot  promise  to  ourselves  the  uni- 
versal subjugation  of  the  nations  to  the  sceptre  of  Jesus. 

But  were  we  to  enter  upon  the  consideration  of  the  administra- 
tion of  the  affairs  of  the  kingdom  after  the  fall  and  overthrow  of 
the  apostate  city  and  the  conversion  of  the  Jews,  we  should  have 
to  launch  upon  a  wide  and  tempestuous  ocean,  for  which  our 
slender  bark  is  not  at  this  time  sufficiently  equipped.  This  may 
yet  deserve  the  construction  of  a  large  vessel  in  a  more  propitious 
season.  Meanwhile  the  original  gospel  is  extensively  proclaimed 
and  many  thousands  are  preparing  for  the  day  of  the  Lord ;  and 
these  are  taught  by  the  "  Faithful  and  True  Witness"  that  the 
day  of  the  Lord  will  come  as  a  thief  in  the  night,  and  that  their 
happiness  and  safety  alike  consist  in  being  prepared  for  his  second 
advent. 


THE   CHRISTIAN   SYSTEM.  179 


REMISSION  OF  SINS. 

LrxiiEiv  said  that  the  doctrine  of  justification,  or.  forgiveness, 
•waS)  the  test  of  a  standing  or  falling  church.  If  right  in  this,  she 
could  not  be  very  far  wrong  in  anything  else;  but  if  wrong  here, 
it  was  not  easy  to  suppose  her  right  in  any  thing.  I  quote  from 
memory,  but  this  was  the  idea  of  that  great  reformer.*  We  agree 
with  him  in  this  as  well  as  in  many  other  sentiments.  Emerging 
from  the  smoke  of  the  great  city  of  mystical  Babylon,  he  saw  as 
clearly  and  as  far  into  these  matters  as  any  person  could  in  such 
a  hazy  atmosphere.  Many  of  his  views  only  require  to  be  carried 
out  to  their  legitimate  issue,  and  we  should  have  the  ancient 
gospel  as  the  result. 

The  doctrine  of  remission  is  the  doctrine  of  salvation ;  for  to 
talk  of  salvation  without  the  knowledge  of  the  remission  of  sins 
is  to  talk  without  meaning.  To  give  to  the  Jews  "a  knowledge 
of  salvation  by  the  remission  of  their  sins,"  was  the  mission  of 
John  the  Immerser,  as  said  the  Holy  Spirit.  In  this  way  he  pre- 
pared a  people  for  the  Lord.  This  doctrine  of  forgiveness  was 
gradually  opened  to  the  people  during  the  ministry  of  John  and 
Jesus,  but  was  not  fully  developed  until  Pentecost,  when  the  se- 
crets of  the  Reign  of  Heaven  were  fully  opened  to  men. 

From  Abel  to  the  resurrection  of  Jesus,  transgressors  obtained 
remission  at  the  altar,  through  priests  and  sin-offerings ;  but  it 
was  an  imperfect  remission  as  respected  the  conscience.  "  For  the 
law,"  says  Paul,  (more  perfect  in  this  respect  than  the  preceding 
economy,)  "containing  a  shadow  only  of  the  good  things  to  comt,, 
and  not  even  the  very  image  of  these  things,  never  can,  with  the 
same  sacrifices  which  they  offer  yearly  forever,  make  those  who 
come  to  them  perfect.  Since,  being  offered,  would  they  not  have 
ceased  ?  because  the  worshippers,  being  once  purified,  should  have 
no  longer  conscience  of  sins." 

The  good  things  to  come  were  future  during  the  reign  of  Moses 

*  The  reformer  also  said:  "If  the  article  of  justification  be  ince  lost,  then  is  all 
tru«  Christian  doctrine  lost." — Prefiice  to  the  £p.  Gal.,  Phil,  ed.,  ISOO. 


180  THE   CHRISTIAN    SYSTEM". 

and  Ills  institution.  Thoy  hive  come;  and  a  clear,  and  ftiU,  and 
perfect  remissio-i  of  sins  is  the  great  result  of  the  new  economy 
ill  the  conscieuc ;-  >  f  all  the  citizens  of  the  kingdom  of  J-.sus. 
The  perfection  of  the  conscience  of  the  worshippers  of  God  under 
Christ  is  the  grand  distinguishing  peculiarity  in  them  compared 
with  those  under  Moses.  They  have  not  only  clearer  views  of 
God,  of  his  love,  of  his  character,  and  of  immortality ;  but  they 
have  consciences  which  the  Jewish  and  patriarchal  age-s  could 
not  pro  luce. 

If  faith  only  were  he  means  of  this  superior  perfection  and 
enjoyment,  and  if  striicing  symbol  •  or  types  were  all  that  were 
necess  iry  to  aif.>rd  this  assurance  and  experience  of  pardon,  the 
Jewish  po:'ple  mi;;ht  have  been  as  happy  as  the  Christian  people. 
Tlii-y  had  as  true  estioiinv,  ;  s  strong  laith,  and  as  str  king  em- 
bL'ms  as  we  have.  Many  of  them  through  faith  obtained  a  high 
reputation,  were  approved  by  God,  and  admired  by  men  for  their 
wonderful  achievements. 

The  diffi  rjnce  is  in  the  constitution.  Tiiey  lived  under  a  con- 
stitution of  Zaio — we  undsr  a  consiitution  oi  fwor.  Before  the 
law  their  privileges  were  still  mire  circunisciihed.  Under  tiie 
government  of  the  Lord  Jesus  there  is  an  institution  for  the  for- 
giveness of  sins,  like  which  there  was  no  institution  since  tho 
world  bi'gan.  It  was  owing  to  this  inslituiioii  that  Christians 
were  so  much  distinguished  at  first  from  the  subjects  of  every 
former  institution. 

Our  political  happiness  in  these  United  States  is^ot  owing  to 
any  other  cause  than  to  our  political  institutions.  If  we  are  po- 
litically the  happiest  people  in  the  world,  it  is  because  we  hav<) 
the  happiest  political  institutions  in  the  world.  So  it  is  in  the 
Christian  institution.  If  Christians  were  and  may  be  the  hap- 
piest people  that  ever  lived,  it  is  because  they  live  under  the  most 
gracious  institution  ever  bestowed  on  men.  The  meaning  of  this 
institution  has  been  buried  under  the  rubbish  of  human  traditions 
for  hundreds  of  years.  It  was  lost  in  the  dark  ages,  and  has 
never  been,  till  recently,  disinterred.  Various  efforts  have  been 
made,  and  considerable  progress  attended  them;  but  since  the 
Grand  Apostasy  was  completed,  till  the  present  generation,  the 
gospel  of  Jesus  Christ  has  not  been  laid  open  to  mankind  in  its 
original  plainness,  simplicity,  and  mijesty.  A  veil  in  reading 
the  New  Institution  has  been  on  the  hearts  of  Christians,  as  Paul 
declares  it  was  upon  the  hearts  (.f  the  Jews  in  reading  the  Old 
Institution  towards  the  close  of  that  economy. 


THE   CHRISTIAN    SYSTEM.  181 

The  object  of  this  essay  is  to  open  to  the  consideration  cl  the 
reader  the  Christian  institution  for  the  remission  of  sins ;  to  show 
by  what  means  a  person  may  enjoy  the  assurance  of  a  pert-ona 
and  plenary  remission  of  all  his  sins.  This  we  shall  attempt  to 
do  by  stating,  illustrating,  and  proving  the  following  twelve  pre- 
positions : — 

Prop.  I. — The  Apostles  taught  their  disciples,  or  converts,  that  their 
sins  ijoere  forgiven,  and  uniformly  addressed  them  as  pardoned  or 
justified  persons. 

John  testifies  that  the  youngest  disciples  were  pardoned.  "  I 
write  to  you,  little  children,  because  your  sins  are  forgiven  you 
on  account  of  his  name,"*  The  young  men  strong  in  the  Lord, 
and  the  old  men  steadfast  in  the  Lord,  he  commends  for  their  at- 
tainments: but  the  little  children  he  addressed  as  possessing  this 
blessing  as  one  common  to  all  disciples : — "  Your  sins  are  forgiven 
you,  on  account  of  his  name." 

Paul,  in  his  letter  to  the  Hebrews,  asserts,  that  one  of  the  pro- 
visions of  the  New  Institution  is  the  remission  of  the  sins  of  aU 
under  it.  "Their  sins  and  iniquities  I  will  remember  no  more."t 
From  this  he  argues,  as  a  first  principle,  in  the  Christian  economy, 
"  Now  where  remission  of  these  is,  no  more  offering  for  sin  is 
needed. "J  The  reason  assigned  by  the  Apostles  why  Christians 
have  no  sin-offering  is,  because  they  have  obtained  remission  of 
sins  as  a  standing  provision  in  the  New  Institution. 

Tlie  same  Apostle  testifies  that  the  Ephcsian  disciples  had 
obtained  remission.  "  Be  to  one  another  kind,  tender-hearted, 
forgiving  each  other,  even  as  God  for  Christ's  sake  has  forgiven 
ynu."\\  Here,  also,  in  the  enumeration  of  Christian  privileges 
and  immunities  under  Christ,  he  asserts  forgiveness  of  sins  as  the 
common  h)t  of  all  disciples.  "  In  whom  we  have  redemption 
through  his  blood,  even  the  forgiveness  of  sins,  according  to  the 
riches  of  liis  favor."|  In  his  letter  to  the  Colossians,  he  uses  the 
same  words : — "  By  whom  we  have  the  forgiveness  of  sins."^ 

Figurative  expressions  are  used  by  the  same  Apostle,  expres- 
sive of  the  same  forgiveness  common  to  all  Christians.  "  And 
such  (guilty  characters)  were  some  of  you  ;  but  you  are  washed  • 
but  you  are  sanctified;  but  you  are  justified  by  the  name  of  the 

•  John  ii.  13.  t  Hebrews  tUL  x.  17.  t  Hebrews  x.  18. 

t  Kpb  iT.  32.  i  Kph.  i.  17.  f  Colossiaiu  i  U 


182  THE   CHRISTIAN    SYSTEM. 

Lord  Jesus,  and  by  the  Spirit  of  our  God."*  Peter,  also,  is  a 
■witness  here.  "  Seeinji;  you  have  purified  your  souls  by  obeying 
the  truth  through  the  Spirit."t 

But  there  is  no  need  of  foreign,  or  remote,  or  figurative  expres- 
sions, when  so  literally  and  repeatedly  the  Apostles  asserted  it  as 
one  of  the  adjuncts  of  being  a  disciple  of  Jesus.  Had  we  no 
other  testimony  than  that  found  in  a  single  letter  to  the  Colos- 
sians,  it  would  be  sufficient  to  sustain  this  position.  The  command 
given  in  chapter  iii.  13  assumes  it  as  a  principle,  "As  Christ 
fiirgave  you,  so  also  do  you."  But  in  the  second  chapter  he  makes 
this  an  inseparable  adjunct  of  being  in  Christ.  "You  are  complete 
in  him — circumcised — buried  with  him — raised  with  him — made 
alive  with  him — having  forgiven  tou  all  trespasses." 

These  explicit  testimonies  from  the  most  illustrious  witnesses 
sustain  my  first  proposit-'on.  On  these  evidences  I  rely,  and  I 
shall  henceforth  speak  of  it  as  a  truth  not  to  be  questioned,  viz.: 
that  all  the  disciples  of  Christ  converted  in  the  apostolic  age 
were  taught  by  the  Apostles  to  consider  themselves  as  pardoned 
persons. 


Prop.  TI. — The  apostolic  converts  were  addressed  by  their  teachers 
as  justified  persons. 

We  know  that  none  but  innocent  persons  can  be  legally  justi- 
fied :  but  it  is  not  in  the  forensic  sense  this  term  is  used  by  th» 
Apostles.  Amongst  the  .Jews  it  imported  no  more  than  pardoned ' 
and  when  applied  to  Christians  it  denoted  that  they  were  ac- 
quitted from  guilt, — discharged  from  condemnation,  and  accounted 
as  righteous  persons  in  the  sight  of  God. 

Paul,  in  Antioch  in  Pisidia,  assured  the  Jews,  that  in  or  by 
Jesus  all  that  believed  were  justified  from  all  things  (certainly  here 
it  is  equivalent  to  pardoned  from  all  sins)  from  which  they  could 
not  be  justified  by  the  law  of  Moses.  The  disciples  are  said  to 
be  justified  by  faith.J  By  favor  or  grace. ||  In  or  by  the  blood 
of  Christ.l  By  the  name  of  the  Lord  Jesus.f  By  works.**  It 
is  God  who  justifies.ff 

Christians  are  said  to  be  justified  by  God,  by  Christ,  by  favor 
by  faith,  by  the  blood  of  Jesus,  by  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  God — also  by  works.     Pardon  and  acquittal 

•  Oor.  t!.  11.  +  1  Peter  J.  22.  J  Rom.  t.  1.  (  Rom.  iii  24. 

i  Rom.  ▼.  ».  f  1  Oor.  vL  11.  *•  James  ii  24.  tt  Row.  Tiii.  83. 


THE  CHRISTIAN   SYSTEM.  133 

are  the  prominent  ideaa  in  every  application  of  the  term.  God  is 
the  justifier.  Jesus  also,  as  his  Messiah,  justifies,  and  the  Spirit 
declares  it.  As  an  act  of  favor  it  is  done,  by  the  blood  of  Jesus  as 
the  rightful  and  efficient  cause — by  the  faith  as  the  instrumental 
cause — by  the  name  of  Jesus  the  Lord  as  the  immediate  and  con- 
necting cause — and  by  works,  as  the  aemonstrative  and  conclu- 
sive cause.  Nothing  is  more  plain  from  the  above  testimonies 
'^hiin  that  all  Christians  are  declared  to  be  justified  under  the  Reign 
of  Jesus  Christ. 

Prop.  III. — The  ancient  Christians  were  addressed  by  the  Apostles 
as  sanctified  persons. 

Paul  addressed  all  the  disciples  in  Rome  as  saints  or  sanctified 
persons.  In  his  first  letter  to  the  Corinthians  he  addresses  tliem 
all  as  the  sanctified  under  Christ  Jesus.  "To  the  congregation  of 
Glod  which  is  at  Corinth,  to  the  sanctified  under  Christ  Jesus." 
Paul  argues  with  the  Hebrews  that  "  by  the  will  of  God  we  are 
sanctified  by  the  ofifering  of  Jesus  Christ  once  only."  "  For  by  this 
one  offering  he  has  forever  ^er/ec^ed  (the  conscience  of )  the  sanc- 
tified." So  usual  was  it  for  the  Apostles  to  address  their  disciples 
as  sanctified  persons,  that  occasionally  they  are  thus  designaiod 
in  the  inscription  upon  their  epistles.  Thus,  Jude,  addressing 
indiscriminatel}'  the  whole  Christian  community,  inscribes  his 
catholic  epistle  "To  the  sanctified  by  God  our  Father  and  to  the 
preserved  (or  saved)  by  Jesus  Christ;  to  the  called."  "Tlie  sanc- 
titier  and  the  sanctified  are  all  of  one  family,"  says  the  Apostle 
to  the  Gentiles.  And  therefore  the  sanctifier  addressed  the  sanc- 
tified as  his  brethren,  and  the  brethren  the  disciples  as  sanctified. 
But  once  more  we  must  hear  Paul,  and  hear  him  connecting  his 
ganctification  with  the  name  of  the  Lord  Jesus.  He  says,  "  But 
now  you  are  sanctified  by  the  name  of  the  Lord  Jesus  and  by  the 
Spirit  of  our  God."* 

Prop.  IV. — The  ancient   Christians,  the  apostolic  converts,  were 
addressed  as  '* reconciled  to  God." 

Paul  repeatedly  declares  that  the  disciples  were  reconciled  to 
God.  "When  enemies,  we  were  reconciled  to  God  by  the  death 
of  his  Son."t     To  the  Corinthians  he  says,  "God  has  reconciled 

*  Cor.  Ir.  16.  f  Rom.  v.  10. 


184  THE  CHRISTIAN   SYSTEM. 

118  to  himself  by  Jesus  Christ;"*  and  to  the  Colossians  he  as 
Berts,  "It  pleased  the  Father  by  him  to  reconcile  all  things  to  him, 
having  made  peace  by  the  blood  of  his  cross;  I  say  whether  they 
be  things  on  the  earth  or  things  in  the  heavens.  Even  you  [Gen- 
tiles] who  were  formerly  alienated  in  mind,  and  enemies  by  works 
which  are  wicked,  he  has  now,  indeed,  reconciled  in  the  body  of  his 
flesh  thn  ugh  death/'f  To  the  Ephesians  he  declares,  that  thonjih 
"(mce  they  were  without  God  and  without  hope  in  the  worM,  fir 
off,  they  are  now,  through  the  blood  of  Christ,  made  nii/h."  IL^ 
has  made  the  believing;  Jews  and  Gentiles  one,  that  he  might, 
under  Christ,  reconcile  both  in  one  body  to  God,  through  the  cross, 
having  slain  the  enmity  between  both  thoreby.  Indfed,  he  repre- 
sents God  as  in  Christ  reconciling  a  world  to  himself;  and  so  all 
under  Christ  are  frequently  said  to  be  reconciled  to  God  through 
him ;  which  was  the  point  to  be  proved. 


Prop.  V. — The  first  disciples  were  considered  and  addressed  by  the 
Apostles  as  "adopted  into  the  family  of  God." 

This  adoption  is  presented  by  the  Apostle  as  the  great  reason 
w^hich  called  forth  the  Son  of  God.  "God,"  says  he,  "sent  forth 
his  Son,  born  of  a  woman,  born  under  the  law,  that  he  might 
buy  off  those  under  the  law,  that  we  might  receive  the  adoption 
of  sons."  "And  because  you  are  sons,  he  has  sent  forth  the  spirit 
of  his  Son  into  your  hearts,  crying  Abba,  Father."J  "  You  are, 
therefore,  now  sons  of  God." 

Indeed,  the  same  writer,  in  his  letter  to  the  Ephesians,  goes 
still  further,  and  represents  this  adoption  of  Jews  and  Gentiles 
into  the  rank  and  dignity  of  the  sons  and  daughters  of  the  Li>rd 
Almighty  as  the  great  object  contemplated  in  God's  prcdi'siina- 
tion.  "Having,"  says  he,  "predestinated,  or  beforehand  detfrmi- 
nately  pointed  us  out,  for  an  adoption  into  the  nuniher  of  childiiMi 
by  Jesus  Christ,  ybr  himself,  according  to  the  good  pleasure  of  his 
will. "II  Another  testimony  must  suffice  on  this  point.  "Beloved," 
eays  the  Apostle  John,  "now  are  we  the  sons  of  God;  and  what 
manner  of  love  God  has  bestowed  upon  us,  that  we  should  be 
called  sons  of  God!  If  sons,  then  we  are  lieirs  of  God — joinl 
heirs  with  Christ." 

•  2  Cor.  T.  18.  t  CoL  L  21.  J  Gal.  iv.  6.  J  Eph.  i  6 


THE   CHRISTIAN    SYSTEM.  185 

Prop.  VI. — Mi/  sixlh  proposition  is,  that  tJie  first  Christians  were 
taugU  by  ili/i  inspired  teachers  to  consider  tliemsdces  as  saved 
persons. 

Because  of  some  ambiguity  in  the  popular  import  of  the  term 
saved^  when  applied  to  the  disciples  of  Christ,  we  shall  deflne  it 
as  used  in  this  proposition.  I  need  not  here  descant  upon  tho 
iemporal  saviours  and  temporal  salvations  which  are  so  conspicu- 
Hi8  in  sacred  history.  I  need  not  state  that  Noah  and  his  family 
were  saved  from  the  judgment  inflicted  upon  the  Old  World;  the 
Israelites  from  the  Egyptians,  and  from  all  their  enemies ;  that 
Paul's  companions  were  saved  from  the  deep,  and  God's  people 
in  all  ages,  in  common  with  all  mankind,  from  ten  thousand 
perils  to  which  their  persons,  their  families,  and  their  property 
have  been  exposed.  It  is  not  the  present  salvation  of  our  bodies 
from  the  ills  of  this  life ;  but  it  is  the  salvation  of  tJie  soul  from  the 
guilt,  pollution,  and  dominion  of  sin.  "  Thou  shalt  call  his  name 
Jesus,  for  he  will  save  his  people  from  their  sins."  It  is  the  sal- 
vation of  th«  soul  in  the  present  life  of  which  we  speak.  And 
here  it  ought  to  be  clearly  and  distinctly  stated  that  there  is  a 
present  and  njuttire  salvation,  of  which  all  Christians  are  to  be 
partakers.  The  former  is  properly  the  salcation  of  the  soul,  and 
the  latter  is  th«  salvation  of  the  body,  at  the  resurrection  of  the 
just.  There  are  few  professing  Christianity,  perhaps  none,  who 
do  not  expect  a  future  salvation — the  glory  of  salvation  to  be  re- 
vealed in  us  at  the  last  time.  Peter,  who  uses  this  expression  in 
the  beginning  of  his  first  epistle,  and  who  invites  the  saints  to 
look  forward  to  the  salvation  yet  future,  in  the  same  connection 
reminds  them  that  they  have  now  received  the  salvation  of  the 
soul.  Indeed,  the  salvation  of  the  soul  is  but  the  firstfrtiit  of  tho 
Spirit,  and  but  an  earnest  until  the  adoption,  "the  redemption  of 
the  body"  from  the  bondage  of  corruption.  It  was  in  this  sense 
of  the  word  that  salvation  was  announced  to  all  who  submitted 
to  the  Lord  Jesus,  and  honce  it  is  in  this  connection  cquivah  nt  to 
a  deliverance  of  the  soul  from  the  guilt,  pollution,  and  dominion 
of  sin.  Having  thus  defined  the  present  salvation  of  the  soul,  I 
proceed  to  the  proof  of  my  sixth  proposition,  viz.:  that  the  first 
Christians  were  taught  by  theii''  inspired  teachers  to  consider 
themselves  as  saved  persons. 

Peter,  on  Pentecost,  exhorted  the  Jews  to  save  themselves  from 
that  untoward  generation,  by  reforming  and  being  "immeiscd  lor 

the  remission  of  their  sins,  in  the  name  of  the  Lord  Jesus."    Luke, 

16* 


186  TH£   CHRISTIAN    SYSTEM. 

in  recording  the  success  attendant  on  Peter's  labors,  expresseti 
himself  thus: — "And  the  Lord  added,  daily,  the  saced  to  the  con- 
gregation."* Those  who  obeyed  the  gospel  were  recorded  by 
Luke  as  "the  saved."  The  King's  translators  supplied  out  of 
their  own  system  the  words  ''should  he."  They  are  not  in  any 
copy  of  the  Greek  scriptures.  Such  is  the  first  application  of  tho 
words  "  the  saved"  in  the  Christian  scriptures. 

Paul  uses  the  same  words  in  the  first  letter  to  the  Corinthians, 
and  applies  them  to  all  the  disciples  of  Jesua.  "To  the  destroyed, 
the  doctrine  of  the  cross  is  foolishness ;  but  to  us,  the  saved,  it  is 
the  power  of  God."t  In  the  same  letter,  he  says  of  the  Gospel, 
"By  which  you  are  saved,  if  you  retain  in  your  memory  the  word 
which  I  announce  to  you."  J  In  his  second  letter  he  uses  the  same 
style,  and  distinguishes  the  disciples  by  the  same  designation: — 
"We  are  through  God  a  fragrant  odor  of  Christ  among  the  saved, 
and  among  the  destroyed."  The  Ephesians,  he  declares,  are 
saved  through  favor;  and  to  Titus  he  says,  "God  has  saved  us,  not 
by  works  of  righteousness  which  we  have  done,  but  according  to 
bis  own  mercy," — by  what  means  we  shall  soon  hear  Paul  affirm. 
Promises  of  salvation  to  the  obedient  are  to  be  found  in  almost 
every  public  address  pronounced  by  the  Apostles  and  first  preach- 
ers. For  the  Saviour  commanded  them  to  assure  mankind  that 
every  one  who  believed  the  gospel,  and  was  immersed,  should  be 
saved.  And,  connecting  fixith  with  immersion,  Peter  averred  that 
immersion  .naved  us,  jturifying  the  coQscience  through.the  resur- 
rection of  Jesus-ll 

While  Cliristians  are  taught  to  expect  and  hope  for  a  future 
salvation — a  salvation  from  the  power  of  death  and  the  grave — a 
salvation  to  be  revealed  in  tlie  last  time — they  receive  the  first- 
fruit  of  the  Spirit,  the  salvation  of  the  soul  from  guilt,  pollution, 
and  the  dominion  of  sin,  and  come  under  the  dominion  of  right- 
eousness, peace,  and  joy.  Tliis  is  what  Peter  affirms  of  all  the 
Christians  in  Pontus,  Galatia,  Cappadocia,  Asia  Minor,  and  Bi« 
thynia,  to  whom  he  thus  speaks : — "  Jesus,  having  not  seen,  you 
love;  on  whom,  not  now  looking,  but  believing,  you  rejoice  with 
joy  unspeakable  and  full  of  glory,  receiving  the  reward  of  your 
faith,  the  salvation  of  your  souls."^ 

These  six  propositions  being  eacli  and  everyone  of  them  clearly 
sustained  by  the  unequivocal  testimony  of  God,  now  adduced,  and, 
as  is  well  known  to  the  intelligent  disciple,  by  many  more  passages, 

•  Act*  i  i.  42.        t  1  Cor.  L 18.        J  1  Cot.  xt.  2.        |1  1  Pet.  iii.  21.        f  1  Pet.  i.  8. 


THE   CHRISTIAN   SYSTEM.  187 

equally  plain  and  forcible,  not  adduced ;  we  shall  now  engross  them 
into  one  leading  propo!»ition,  which  we  shall  in  this  essay  consider 
as  not  to  be  questioned—  as  irrefragably  proved. 

The  converts  made  to  Jems  Christ  by  the  Apostles  were  taught 
to  consider  themselves  pardoned,  jiisfijied,  sanctified,  reconciled, 
adopted,  and  saved;  and  were  addressed  as  pardoned,  justijied, 
sanctijied,  reconciled,  adopted,  and  saved  persons,  by  all  who  Jirat 
pleached  the  Gospel  of  Christ. 

While  this  proposition  is  before  us,  it  may  be  expedient  to  re- 
mark that  all  these  terms  are  expressive  not  of  any  quantity  of 
mind — not  of  any  personal  attribute  of  body,  soul  or  spirit;  but 
each  of  them  represents,  and  all  of  them  together  represent,  a  state 
or  condition.  But,  though  these  terms  represent  state  and  not 
character,  there  is  a  relation  between  state  and  character,  or 
an  influence  which  state  has  upon  character,  which  makes  the 
state  of  immense  importance  in  a  moral  and  religious  point  of 
view. 

Indeed,  the  strongest  arguments  which  the  Apostles  use  with 
the  Christians  to  urge  them  forward  in  the  cultivation  and  display 
of  all  the  moral  and  religious  excellencies  of  character  are  drawn 
from  the  meaning  and  value  of  the  state  in  which  they  are  placed. 
Because  forgiven,  they  should  forgive ;  because  justified,  they 
should  live  righteously  ;  because  sanctified,  they  should  live  holy 
and  unblauiably ;  because  reconciled  to  God,  they  should  culti- 
vate peace  with  all  men,  and  act  benevolently  towards  all ;  be- 
cause adopted,  they  should  walk  in  the  dignity  and  purity  of 
sons  of  God ;  because  saved,  they  should  abound  in  thanks- 
givings, praises,  and  rejoicings,  living  soberly,  righteously,  and 
godly,  looking  forward  to  the  blessed  hope. 

As  this  essay  is  designed  for  readers  of  the  most  common  ca- 
pacity and  most  superficial  education,  I  trust  I  may  be  permitted  to 
speak  still  more  plainly  upon  the  difiference  between  state  and  char 
racter.  Childhood  is  a  state;  so  is  manhood.  Now,  a  person  in 
the  state  of  childhood  may  act  sometimes  like  a  person  in  the 
state  of  manhood,  and  those  arrived  at  the  state  of  manhood  may 
in  character  or  behavior  resemble  those  in  a  state  of  childhood. 
A  pers(m  in  the  state  of  a  son  may  have  the  character  of  a  ser- 
vant ;  and  a  person  in  the  state  of  a  servant  may  have  the  cha- 
racter of  a  son.  This  is  not  generally  to  be  expected,  though  it 
sometimes  happens.  Parents  and  children,  masters  and  servants, 
husbands  and  wives,  are  terms  denoting  relations  or  states.  To 
act  in  accordance  with  these  states  or  relations  is  quite  a  different 


188  THE  CHEI8TIAN  SYSTEM. 

thing  from  being  in  any  one  of  these  states.  Many  persons  entci 
into  the  state  of  matrimony,  and  yet  act  unworthily  of  it.  Tliis 
18  true  of  many  other  states.  Enough,  we  presume,  is  said  to 
contr.idistinguish  state  and  character,  relations  and  moral  quali- 
ties. 

It  is  scarcely  necessary  to  remark  here,  that  as  the  disciples  of 
Christ  are  declared  to  be  in  a  pardoned,  justified,  sanctified,  ro 
conciled,  adopted,  and  saved  state,  they  are  the  only  persons  in 
such  a  state ;  and  all  others  are  in  an  unpardoned,  unjustified, 
unsanctified,  unreconciled,  unadopted,  and  lost  state. 

When,  then,  is  a  change  of  state  effected,  and  by  what  means? — 
This  is  the  great  question  soon  to  be  discussed. 

We  are  constrained  to  admit  that  a  change  in  any  one  of  these 
r.tates  necessarily  implies,  because  it  involves,  a  change  in  all  the 
others.  Every  one  who  is  pardoned  is  justified,. sanctified,  re- 
conciled, adopted,  and  saved,  and  so  every  one  that  is  saved  is 
adopted,  reconciled,  sanctified,  justified,  and  pardoned. 

To  illustrate  what  has  already  been  proved,  let  us  turn  to  some 
of  the  changes  which  take  place  in  society  as  at  present  consti- 
tuted. A  female  changes  her  state.  She  enters  into  the  state  of 
matrimony.  So  soon  as  she  has  surrendered  herself  to  the  affec- 
tionate government  and  control  of  him  who  has  become  her  hus- 
band, she  has  not  only  become  a  wife,  but  a  daughter,  a  sister,  an 
aunt,  a  niece,  &c. ;  and  may  stand  in  many  other  relations  in 
which  she  before  stood  not.  All  these  are  connected  with  her  be- 
coming the  wife  of  a  person  who  stands  in  many  relations.  So 
when  a  person  becomes  Christ's,  he  is  a  son  of  Abraham,  an  heir, 
a  brother,  or  is  pardoned,  justified,  sanctified,  reconciled,  adopted, 
and  saved. 

To  be  in  Christ,  or  vnder  Christ,  then,  is  to  stand  in  these  new 
relations  to  God,  angels,  and  men  ;  and  to  be  out  of  him,  or  not 
under  his  mediatorship  or  government,  is  to  be  in  or  under  Adam 
only.  It  is  to  be  in  what  is  called  "the  state  of  nature,"  unpar- 
doned, unjustified,  unsanctified,  unreconciled,  and  an  alien  from 
the  family  of  God,  lost  in  trespasses  and  sins. 

These  things  premised,  the  question  presents  itself,  Wken  are 
persmis  in  Chriitf  I  choose  this  phrase  in  accommodation  to  the 
familiar  style  of  this  day.  No  person  is  in  a  house,  in  a  ship,  in 
a  state,  in  a  kingdom,  but  he  that  has  gone  or  is  introduced  into 
a  state,  into  a  kingdom ;  so  no  person  is  in  Christ  but  he  who  has 
been  introduced  into  Christ.  Tlie  scripture  style  is  most  reli- 
giously accurate.   We  have  the  words  "in  Christ,"  and  the  words 


THE   CHRISTIAN   SYSTEM.  189 

"into  Clirist,"  often  repeated  in  the  Christian  scriptures;  but 
in  no  one  place  can  the  one  phrase  be  substituted  for  the  other. 
Ilenc'e,  in  all  places  where  any  person  is  said  to  be  in  Chn.st, 
it  r.'fers  not  to  his  conversion,  regeneration,  or  putting  on  Christ, 
but  to  a  state  of  rest  or  privilege  subsequent  to  conversion,  lo- 
generation,  or  putting  on  Christ.  But  the  phrase  into  Christ  is 
always  connected  with  conversion,  regeneration,  immersion,  or 
putting  on  Christ.  Before  we  are  justified  in  Christ,  live  in 
Christ,  or  fall  asleep  in  Christ,  we  must  come,  be  introduced,  or 
immersed  into  Christ.  Into  belongs  only  to  verbs  implying  mo- 
tion towards;  and  in  to  verbs  implying  rest  or  motion  in.  He  eats, 
sli'eps,  sits  in  the  house.  lie  walks  into  the  field  ;  he  rides  into 
the  city.  "  Into  Christ"  is  a  phrase  only  applicahle  to  conver- 
sion, immersion,  or  regeneration,  or  what  is  called  putting  on 
Christ,  translation  into  his  kingdom,  or  submission  to  bis 
government.* 

♦  To  prevent  mis'akes  I  Fhall  here  trariRcribe  a  part  of  a  note  found  in  th«  Ap- 
peiulix  ID  th  ■  s  coi^d  e  lilion  if    h<  •»>-?"  rersi'-n  of  the  Ch.istiaii  scriptur>s,  p.  452: — 

"  I  am  not  de  irous  of  di  ninisliiii^  lh<j  diirerence  of  mt!:ininx  bt-twet-n  iniiiiBisin? 
a  p'l-so'i  in  III  name  of  the  Father,  and  iiU>  th-  nxme  of  the  Fath  r.  They  ard 
quite  dilTeieit  ideMR  But  it  will  be  ask 'd  Is  this  a  correct  t  aiisliitinti  ?  To  whi.:h 
1  answer,  ino.-t  uiid  ubtt-dlv  it  is.  Foe  the  prepi)sirii;n  eis  is  ih:it  us -d  i:i  this  pla-e, 
and  ncft  en.  By  wh.ii  inMlverttn-y  the  Icing's  translators  v'a^'e  it.  in  insle.id  of  i/i^o 
in  tliis  passa'/e.  and  e'sewhere  pave  it  j'n'o  when  spatkina  of  thj  same  ordinance.  I 
pri'sutn,^  not  to  s;iy.  liUt  thi-y  h  i' e  been  f  illowed  liy  most  modem  translalors,  and 
wi  ii  fh^'in  they  translate  it  mtn  in  other  places  where  it  oncurrs,  in  relation  to  Viis 
ins'i'uliti.  For  example: — 1  Cor.  xii.  1:<:  For  hv  oie  spirit  we  are  all  iinmeise<l 
ivto  one  1  ody.  V.ovn.  vi.  3:  Do'.'r  you  know  lh.it  so  m'lny  of  y  iu  as  were  im:iiers  d 
into  Christ  wcie  iinniersed  into  his  death!'  Gal.  lii.  27:  As  many  of  you  as  ha\e 
been  imiiie  s.'d  into  Christ  h^ive  put  on  Ch-ist.  Now.  fir  the  .same  ri-as^n  tliey 
ou/ht  to  hae  rendered  the  tollnwln!;  pissafres  ihesam-iway: — Arts  viii.  16 :  Only 
thny  were  iminevs-d  int'i  the  name  if  the  Lord  .lesus.  xlx.  3:  Into  what  name  we:e 
you  then  i  nmorsi'd?  When  thf-y  hoard  this  th -y  were  immersed  ira'o  the  name  of 
the  l-ord  J"sus.  I  Cor  1.13:  Were  you  imm'»rsed  inln  the  name  of  I'aul?  Ix-st 
nnv  should  siy  I  hid  imMiersed  into  my  own  name.  1  Cor.  x.  1  :  Our  fathers  were 
all  imm-rs  d  Into  Moses  in  'li-  ('loud  and  in  t'le  sea.  Now.  iu  all  these  places  it  is 
ri*.  and  m  i*  cleirly  marked  in  the  lai^t  qu>t;ition.  Tli-y  were  immeised  into  Muses 
— not  into  the  cloud  and  ivto  the  sea.  but  in  \\\e  cloud  and  in  th  >  sea.  To  bo 
imtncrs.-d  into  Mo<es  is  ore  thin r.  and  in  th»  sea  is  ainithc>r.  To  be  immesed  into 
the  name  of  the  Father,  and  in  th"  name  of  the  Fa'her.  a'e.m«t  as  di-linct.  "/)/  tht 
n>tme.''  is  equivalent  to  '-ftj/  Hie  aufhoriti/  of."  In  the  name  of  the  kiii';  or  common- 
wealth, is  by  the  au'hiritv  of  the  king  or  commonwealth.  Now  the  question  is  Did 
the  Saviour  mean  that  the  di.sciples  wer<>  to  beimmirs-d  by  the  authirity  of  the 
Father,  Son.  a'ld  Ilnly  ppirit?  If  by  the  authority  of  fho  Father,  for  what  purpose 
•were  they  immer-Jcd?  Tlie  authority  by  which  anv  action  i-i  dmie  U  one  thin;:,  and 
the  o' je<'t  f'T  wblch  it  is  done  is  another.  Now.  who  that  can  discriminate  can  think 
that  it  Is  f  ne  ai.d  the  fane  thin:?  to  bo  immersed  in  the  name  of  the  Lord,  and  to  be 
ImmiMS-d  into  the  name  of  the  Lord  .Icsus?  The  former  denrt 'S  the  aufhoriiy  by 
which  th '  actii  n  is  performed — the  latter  the  object  for  whi -h  it  is  performed.  Pel 
sons  are  said  to  enter  into  matrimonv,  to  enter  into  an  alliance,  to  Ret  into  debt,  tc 
run  int>  dan.'^er.  Now.  to  b  •  immersed  int-t  the  name  of  the  F,ord  ,7esus  w.is  a  firm 
of  spee  h  lo  ancient  usag  ■,  as  familiar  and  si  rniflcant  as  any  of  the  preceding.  And 
when  we  rtnalcz.f  tbesi  expr'S-t"i»,  we  find  the'  all  lnii>ort  thit  the  per.sons  arc 
either  under  the  "'  li  rati  ms  or  infln  n  -e  of  those  thiors  info  whi  h  th  ^y  are  ."aid  to 
etiter,  or  into  wliih  they  are  intr  dncd.  II  ncn.  those  iuMner.sed  into  one  body 
were  nod^r  the  indnem-es  and  oblivitions  of  thnt  IkmIv.  Those  immersed  intc 
Mofes  assum;-d  .Moses  as  their  lawgiver,  guide,  and  protector,  and  risked  every 
thioj;  upon  bis  authority,   wisdom,    power,  and  goodness.    Those  who  were  im- 


190  THE   CHRISTIAN    SYSTEM. 

Presuming  on  the  intelligence  of  our  readers  so  far  as  to  sup- 
pose them  assured  that  this  is  no  mere  verbal  criticism,  but  :i 
discrimination  that  detects  one  of  the  pillars  of  an  apostate  church, 
I  proceed  to  another  preliminary  proposition,  which  I  choose  te 
submit  in  the  following  words,  to  wit: — 


Prop.  VII. — A  change  of  views,  though  it  necessarily  precedes,  w 
in  no  case  equivalent  to,  and  never  to  be  identified  wUh,  a  cJiange 
of  state. 

In  all  the  relations  of  this  life,  in  all  states  or  conditions  of 
men,  we  feel  the  truth  of  this ;  and  I  would  to  Heaven  that  our 
reaflers  could  see  as  plainly  what  is  of  infinitely  more  importance 
to  them, — that  no  change  of  heart  is  equivalent  to  or  can  be  sub- 
stituted for  a  change  of  state !  A  change  of  heart  is  the  result 
of  a  change  of  views,  and  whatever  can  accomplish  a  change  of 
views  may  accomplish  a  change  of  heart  or  feeling;  but  a  change 
of  state  always  calls  for  something  more.* 

Lavinia  was  the  servant  of  Paiemon,  and  once  thought  him  a 
hard  master.  She  changed  her  views  of  him  ;  and  her  feelings 
were  also  changed  towards  him ;  still,  however,  she  continued  in 

mersed  into  Christ  put  him  on.  and  Mcknowledpfed  his  anthority  and  laws,  and  were 
HoveniMl  liv  his  will;  and  those  who  were  iniint-rsi'd  into  the  name  of  the  Kalhfr, 
Son  and  Hoi-  Spiiit.  rfRa'-iU-J  lh»  Father  as  thi-  fountain  of  all  auihoHfy — the  Son 
as  ihf  only  Siviiur — and  thi-  Holy  Spiiit  as  the  onlv  advocite  of  the  truth,  an! 
te:t  -hHr  ot  riiris'iaiiitv.  Hence  sui-h  persons  as  were  immersed  Into  the  name  of 
the  Father  acknowledied  him  as  tlie  only  iivin;;  and  tru-  Ood — .It-sus  Christ  as  his 
onlv-heiotten  Son.  the.  Sa<  iour  of  the  world — and  the  Holy  Spirit  as  the  ouly  suo- 
cessful  advocate  of  the  truth  if  Christianity  upon  earth." 

•  f^lalf.  here  has  respect  to  the  whole  person.  It  may  he  ar<jued  that  state  i.s  as 
pertinently  applied  to  the  mind  or  heart  as  to  tiie  whole  pi-rson:  and  that  when  the 
state  of  file  mind  Is  rhanfc-d  bv  a  belief  of  Ood's  testimony,  the  snhjfct  of  that 
chainre  is  brou.-ht  Into  as  lu-ar  a  relation  to  Ood  as  he  can  lie  in  tiiis  life:  and.  a«  the 
ki!i)Cilom  of  .It.sns  i<  a  spiritual  kiiidom.  h-  is  as  fit  for  admi^>^i  m  in'o  it  and  i't 
the  enjovment  of  its  blessin;;s,  whenever  his  heart  is  changed  from  enmitv  to  love, 
as  he  ever  can  lie:  nav.  in  truth,  is  actually  Initiated  into  the  kinrdom  of  Josus  the 
mom.-nt  his  mind  is  chanei>d — and  that  to  insist  upon  any  personal  act  as  nc-essary 
to  admission,  because  such  acts  are  necessary  to  admission  into  all  the  social  and 
po|iii'-al  relations  In  society.  Is  an  overstraining  the  analoj^ies  between  thintrn 
earthly  and  thinits  hearenlv.  Not  one  of  our  opponents,  as  far  as  we  remember,  has 
thus  artrued.  We  have  sometimes  thought  th.it  they  mijht  have  thus  ar^jneU  with 
Incomparably  more  speciosity  than  app-ars  In  any  of  their  objections. 

Hut,  without  pausing  to  inquire  whether  the  state  of  the  heart  can  be  perfectly 
rh'in^"d  f:-om  enmitv  in  love,  without  an  assurance  of  reniission  on  some  smnnd, 
or  i'l  con»"qin»ne.' of  some  nrl.  itf  Vif,  miwi  prere'iuisite  thiTeunto: — withnu'  being 
«t  ii;iin«  to  show  thit  th"  t  u'h  of  this  proposition  Is  not  at  all  esS'-ntiil  to  our  arju- 
ment  hut  onl"  il'iiifnit  tf  of  T  :  we  miv  nav.  that  as  '^hri'.t  has  r..d-em"1  the  whole 
min  bixlv,  R  nil  and  spirit  by  his  oli..(lieMC»  even  'o  dM'h — so  In  comin.:  into  his 
klnalom  -n  (.nth,  and  In  ord 'r  to  'Yi'pnj-tym'vt  of  all  the  pivs-nt  silvfl  m  th'^  sln'i 
nf  t'm  inoV  pf.runn  mu>it  Ite  chtnirel:  a'ld  this  is  Mhit  we  app'vh-nd  .I-sus  meant 
b'  hlssi'l'ir.  •  U  ib'ss  a  man  is  bor'i  of  ^vt'er  iifl  •niril  he  caonot  enter  info  the 
Kin  dim  of  HimI  '  and  what  we  mean  iu  distinguisbiug  a  change  of  heart,  or  of 
views  and  feelings,  from  a  change  of  state. 


THE   CHRISTIAN    SYSTEM.  191 

the  state  of  a  handmaid.  Paletnon  offered  her  first  his  heart,  and 
tluui  ills  hand,  and  she  accepted  them.  He  vowed  and  she  vowed 
hofnre  witnesses,  and  she  became  his  wife.  Then,  and  not  till 
tlioii,  was  her  state  changed.  She  is  no  longer  a  sercant ;  she  is 
now  a  wife.  A  change  of  views  and  of'feelings  led  to  this  change 
in  state ;  but  let  it  be  noted  that  this  might  not  have  issued  in  a 
change  of  state ;  for  Maria,  who  was  another  handmaid  of  I'alo- 
mon,  and  changed  her  views  of  him  and  her  feelings  towards  him 
as  much — nay  more  than  did  Lavinia  ;  j-et  Maria  lived  and  died 
the  servant-maid  of  Palemon  and  Lavinia. 

William  Agricola  and  his  brother  Thomas,  both  Canadians, 
■were  once  much  opposed  to  the  constituted  government  of  New 
England.  They  both  changed  their  views,  and,  as  a  matter  of 
course,  their  feelings  were  changed.  William  became  a  citizen 
of  Rhode  Island  ;  but  Thomas,  notwithstanding  his  change  of 
heart,  lived  and  died  a  colonial  subject  of  a  British  king. 

John  and  James  Superbus  became  great  enemies  to  each  other. 
They  continued  irreconciled  for  many  years.  At  length  a  change 
of  views  brought  about  a  change  of  heart:  but  this  change  for 
more  than  a  year  was  concealed  in  the  heart,  and  by  no  (»ert  act 
appeared.  They  were  not  reconciled  until  mutual  concessions 
■were  made  and  pledges  of  a  change  of  feeling  were  tendered  and 
reciprocated.     From  enemies  they  became  friends. 

A  thousand  analogies  might  be  adduced,  to  show  that  though 
a  change  of  state  often — nay,  generally — results  from  a  change  of 
feelings,  and  this  from  a  change  of  views,  yet  a  change  of  state 
does  not  generally  follow,  and  is  something  quite  different  from, 
and  cannot  be  identified  with,  a  change  of  heart.  So  in  religion, 
a  man  may  change  his  views  of  Jesus,  and  his  heart  may  also  be 
changed  towards  him  ;  but,  unless  a  change  of  state  ensues,  he  is 
still  unpardoned,  unjustified,  unsanctified,  unreconciled,  unadopt- 
ed, and  lost  to  all  Christian  life  and  enjoyment.  For  it  has  been 
proved  that  these  terms  represent  states  and  not  feelings,  condi- 
tion and  not  character  ;  and  that  a  change  of  views  or  of  heart  is 
not  a  change  of  state.  To  change  a  state  is  to  pass  into  a  nevr 
relation,  and  relation  is  not  sentiment  nor  feeling.  Some  act,  then, 
constitutional,  by  stipulation  proposed,  sensible  and  manifest, 
must  be  porfirmod  by  one  or  both  the  parties  before  such  a  chnnge 
can  he  accomplished.  Ilence,  always,  in  ancient  times,  the  pro- 
clamation of  the  gospel  was  accompanied  by  some  instituted  act 
proposed  to  those  whose  views  were  changed,  by  which  their  statt 


/ 


192  THE   CHRISTIAN    SYSTEM. 

was  to  be  changed,  and  by  which  they  were  to  stand  in  a  rmvr 
relation  to  Jesus  Christ. 

This  brings  us  to  "the  obedience  of  faith."  From  the  time  the 
proclamation  of  God's  philanthropy  was  first  made,  there  was  an 
act  of  obedience  proposed"  in  it  by  which  the  believers  in  the  pro- 
clamation were  put  in  actual  possession  of  its  blessings,  and  by 
conformity  to  which  act  a  change  of  state  ensued. 

To  perceive  what  this  act  of  faith  is,  it  must  be  remarked  that 
■where  there  is  no  command  there  can  be  no  obedience.  These  are 
correlate  terms.  A  message  or  proclamation  which  has  not  a 
command  in  it  cannot  be  obeyed.  But  the  gospel  cm  be  obeyed 
or  disobeyed,  and  tlierefore  in  it  there  is  a  command.  Lest  any 
person  should  hesitate  in  a  matter  of  such  importance,  we  will 
prove — 

Prop.  VIII. — T/ie  gospel  has  in  it  a  command,  and  as  such  must 
be  obeyed. 

And  here  I  need  only  ask.  Who  are  they  who  shall  be  punished 
with  everlasting  destruction  from  the  presence  of  the  Lord  ?  Paul 
replies,  "  They  who  know  not  God,  and  obei/  not  the  gospel  of  his 
Son."*  To  "  obey  the  gospel,"  and  to  "  become  obedient  to  the 
faith,"  were  common  phrases  in  the  apostoiic  discourses  and 
writings.  "  By  whom  we  have  received  apostleship,  in  order  to 
the  obedience  of  faith  in  all  nations,  on  account  of  his  name."t 
"  By  the  commandment  of  the  everlasting  God,  the  gospel  is  made 
known  to  all  nations  for  the  obedience  offaith."X  "  -^  gresit  com- 
pany of  the  priests  became  obedient  to  the  faith. "||  "But  tliey 
have  not  all  obeyed  the  gospel  ;"§  and  "  Wliat  shall  be  the  end  of 
ttiem  who  oOei/  not  the  goaptl  ?"*^  From  these  sayings  it  is  unques- 
tionably plain,  that  either  the  gospel  itself,  taken  as  a  whole,  is 
a  command,  or  that  in  it  there  is  a  command  through  the  obedience 
of  which  salvation  is  enjoyed. 

The  obedience  of  the  gospel  is  called  the  obedience  of  faith, 
compared  with  the  obedience  of  the  law, — faith  in  God's  promise 
through  Jesus  Christ  being  the  princi[)le  from  which  obedience 
flows.  To  present  the  gospel  in  the  form  of  a  command  is  an  act 
of  favor,  because  it  engages  the  will  and  affections  of  men,  and 
puts  it  in  their  power  to  have  an  assurance  of  their  salvation  from 

*  1  Thess.  1.  8.  +  Hcmans  1  5.  +  Romans  x\!.  CO. 

II  Acts  >i.  7.  i  ILuiuaus  v.  8.  \  \  IVler  iv.  17 


THE   CHRISTIAN   SYSTEM.  193 

wliich  they  would  be  necessarily  excluded  if  no  such  act  of  obe- 
dience were  enjoyed. 

Whatever  the  act  of  faith  may  be,  it  necessarily  becomes  the 
line  of  discrimination  between  the  two  states  before  described.  On 
this  side  and  on  that  mankind  are  in  quite  different  states.  On 
tlie  one  side  they  are  pardoned,  justified,  sanctified,  reconciled, 
adopted,  an<l  saved :  on  the  other,  they  are  in  a  state  of  condem- 
nation. This  act  is  sometimes  called  immersion,  regeneration, 
conversion  ;  and,  that  this  act  may  appear  obvious  to  all,  we  shall 
be  at  some  pains  to  confirm  and  illustrate  it. 

That  a  relation  or  .a  state  can  be  changed  by  an  act,  I  need 
scarcely  at  this  time  attempt  to  pnwe ;  especially  to  those  who 
kniiw  tliat  the  act  of  marriage,  of  naturalization,  adoption,  and 
t  eir  being  born,  clmnges  the  state  of  the  subject  of  such  acts. 
But.  rather  than  attempt  to  prove  that  a  state  is  or  may  be  changed 
by  an  act,  I  sh  mid  rather  ask  if  any  person  has  heard,  knows,  or 
Ciin  conceive,  of  a  state  being  «hanged  without  some  act.  This 
point,  being  ciincediid  to  us  by  all  the  rational,  we  presume  n"t 
to  prove.  But  a  question  m  ly  arise  whethi^r  Jaiih  itself,-  or  an  act 
o.  obedience  to  8.>me  command  or  institution,  is  that  act  by  which 
our  state  is  ciianged. 


Prop.  IX. —  T/iat  it  is  not  faith,  but  an  act  resulting  Jrom  faith, 
which  changes  our  state,  toe  shall  now  attempt  to  prove. 

No  relation  in  which  we  stand  to  the  material  world — no  poli- 
tical relation,  or  relation  to  society — can  be  changed  by  believing, 
apart  from  the  acts  to  which  that  belief  or  faith  induces  us.  Faith 
never  made  an  American  citizen,  though  it  may  have  been  the 
cause  of  many  thousands  migrating  to  this  continent  and  ulti- 
mately becoming  citizens  of  these  United  States.  Faith  never 
made  a  man  a  husband,  a  father,  a  son,  a  brother,  a  master,  a 
servant,  though  it  may  have  been  essentially  necessary  to  all  thesi 
relation.s  as  a  cause  or  principle  preparatory  or  tending  there 
unto.  Thus,  when  in  scripture  men  are  said  to  be  justified  by 
faith,  or  to  receive  any  blessing  through  faith,  it  is  because  faith 
is  the  principle  of  action,  and,  as  such,  the  cause  of  those  acts  by 
which  such  blessings  are  enjoyed.  But  the  principle  without 
those  acts  is  nothing  ;  and  it  is  only  by  the  acts  which  it  induces 
to  perform  that  it  becomes  the  instrument  of  any  blessings  to 
man. 

17 


194  THE   CHRISTIAN    STSTKSI. 

Many  blessings  are  metonymically  ascribed  to  faith  in  tbe  sacred 
writings.  We  are  said  to  be  justified,  sanctified,  and  purified  by 
faith — to  walk  by  faith,  and  to  live  by  faith,  <tc.  &c.  But  those 
sayings,  as  qualified  by  the  Apostles,  moan  no  more  than  by  be>- 
lieving  the  truth  of  God  wc  have  access  into  all  these  blessings. 
So  that,  as  Paul  explains,  "  By  faith  we  have  accesx  into  the  favoi 
in  which  we  stand."  These  words  he  uses  on  two  occasions,* 
■when  speaking  of  the  value  of  this  principle,  contrasted  witli  the 
principle  of  law  ;  and  in  bis  letter  to  the  Hebrews,  when  he  brings 
up  his  cloud  of  witnesses  to  the  excellency  of  this  principle,  he 
shows  that  by  it  the  ancients  obtained  a  high  reputation, — that 
is,  as  he  explains,  by  their  acts  of  faith  in  obedience  to  God's 
commands. 

That  faith  by  itself  neither  justifies,  sanctifies,  nor  purifies,  is 
admitted  by  those  who  oppose  immersion  for  the  forgiveness  of 
sins.  They  all  include  tbe  idea  of  the  blood  of  Christ.  And  j'et 
they  seem  not  to  perceive  that,  in  objecting  to  immersion  as  ne- 
cessary to  forgiveness  in  connection  with  faith,  their  own  argu- 
ments preclude  them  from  connecting  the  blood  of  Christ  with 
faith.  If  they  admit  that  faith,  apart  from  the  blood  of  Christ, 
cannot  obtain  pardon,  they  admit  all  that  is  necessary  to  prove 
them  inconsistent  with  themselves  in  opposing  immersion  for  the 
remission  of  sins ;  or  immersion  as  that  act  by  which  our  state  is 
changed. 

The  Apostle  Peter,  when  first  publishing  the  gospel  to  the 
Jews,  taught  them  that  they  were  not  forgiven  their  sins  by  faith  ; 
but  by  an  act  of  faith,  by  a  believing  immersion  into  the  Lord 
Jesus.  That  this  may  appear  evident  to  all,  we  shall  examine 
his  Pentecostian  address,  and  his  Pentecostian  hearers. 

Peter — now  holding  the  keys  of  the  kingdom  of  Jesus,  and 
speaking  under  the  commission  for  converting  the  world,  and  by 
the  authority  of  the  Lord  Jesus ;  guided,  inspired,  and  accom- 
panied by  the  Spirit — may  be  expected  to  speak  the  truih,  the 
whole  truth,  plainly  and  intelligibly,  to  his  brethren  the  Jews. 
He  had  that  day  declared  the  gospel  facts,  and  proved  the  resur- 
rection and  ascension  of  Jesus  to  the  conviction  of  thousands. 
They  believed  and  repented — believed  that  Jesus  was  the  Mes- 
siah, had  died  as  a  sin-offering,  was  risen  from  the  dead,  and 
crowned  Lord  of  all.  Being  full  of  this. faith,  they  inquired  of 
Peter  and  the  other  Apostles  what  they  ought  to  do  to  obtain  re- 

•  Romans  v.  2.    Epheslans  lii.  12. 


THE   CHRISTIAN   SYSTEM.  195 

mission.  They  were  informed  that,  though  they  now  believed 
and  repented,  they  were  not  pardoned,  but  must  "  reform  and  be 
immersed  for  the  remission  of  sins."  Immersion  for  the  forgive- 
ness of  sins  was  ihe  command  addressed  to  these  believers,  to 
these  penitents,  in  answer  to  the  most  earnest  question ;  and  by 
one  of  the  most  sincere,  candid,  and  honest  speakers  ever  heard. 
This  act  of  faith  was  presented  as  that  act  by  which  a  change  in 
their  state  could  be  effected ;  or,  in  other  words,  by  which  alone 
they  could  be  pardoned.  They  "  who  gladly  received  this  word 
were  that  day  immersed ;"  or,  in  other  words,  the  same  dav  were 
converted,  or  regenerated,  or  obeyed  the  gospel.  These  expres- 
sions, in  the  Apostle's  style,  when  applied  to  persons  coming  into 
the  kingdom,  denote  the  same  act,  as  will  be  perceived  from  the 
various  passages  in  the  writings  of  Luke  and  Paul.  This  testi- 
mony, when  the  speaker,  the  occasion,  and  the  congregations  are 
all  taken  into  view,  is  itself  alone  sufficient  to  establish  the  point 
in  support  of  which  we  have  adduced  it. 

But  the  second  discourse,  recorded  by  Luke  from  the  lips  of 
the  same  Peter,  pronounced  in  Solomon's  Portico,  is  equally 
pointed,  clear,  and  full  in  support  of  this  position.  After  he  had 
explained  the  miracle  which  he  had  wrought  in  the  name  of  the 
Lord  Jesus,  and  stated  the  same  gospel  facts,  he  proclaims  the 
same  command: — "  Roform  and  be  converted,  that  your  sins  may 
be  blotted  out;"  or,  "  Reform  and  turn  to  God,  that  so  your  sins 
may  be  blotted  out;  that  seasons  of  refreshment  from  the  presence 
of  the  Lord  may  come,  and  that  he  may  send  Jesus  whom  the 
heavens  must  receive  till  the  accomplishment  of  all  the  things 
which  God  has  foretold,"  &c.  Peter,  in  substituting  other  terms 
in  this  proclamation  for  those  used  on  Pentecost,  does  not  preach 
a  neio  gospel,  but  the  same  gospel  in  terms  equally  strong.  lie 
uses  the  same  word,  in  the  first  part  of  the  command,  which  he 
used  on  Pentecost.  Instead  of  "6e  immersed,"  he  has  here  "he 
converted"  or  "  turn  to  God;"  instead  of  "for  the  remission  of  your 
tins,"  hero  it  is,  "  that  your  sins  may  be  blotted  out;"  and  instead  of 
'  you  shall  receive  the  gift  of  the  Holy  Spirit,"  here  it  is,  "that  sea- 
sons  of  refreshment  from  t/ie  presence  of  the  Lard  may  come"*    On 

*  There  is  no  propriety  In  the  common  reiMon  of  this  m«mberof  the  sentence — 
KjAen,  lu8tiad  oft/tut  ••  sea.sons  of  refreshment."  Some  make  modern  r«-nyits  ••  sea- 
sons of  refreshment,"  such  «s  these  here  nlludod  t»  Then  it  would  •.»ad — "  That 
your  sins  may  be  blotted  out  in  times  of  revivals' — wnen  revivals  shall  come! 
The  term  is  ojxtf,  which,  in  this  construction,  as  various  critli*  have  contended,  is 
e<|uivalent  tn-that'  in  our  tongue.  To  promise  a  future  remission  is  no  part  of  the 
gospel,  nor  of  the  apostolic  proclamation.  All  Christians  experience  seasons  of  re- 
freshment in  cordially  obeying  the  go.spel. 


196  THE   CHRISTIAN   SYSTEM. 

Pentecost,  it  was— 1st,  "Reforfij;"  2d,  "Be  immersed;"  3d,  "For 
the  remission  of  sins;"  and  4th,  "You  shall  receive  the  gift  of 
the  Holy  Spirit.-'  In  Solomon's  Portico,  it  was — Ist,  "Reform;" 
2d,  "Be  converted;"  3d,  "That  your  sins  may  be  bhitted 
out;"  ivnd  4th,  "That  seasons  of  refreshment  from  the  presence 
of  the  Lord  may  come;"  that  "  you  m:»y  have  righteousness,  peace, 
and  joy  in  a  holy  spirit."  So  read  the  different  clauses  in  those 
two  disciturses  to  the  Jews,  expressive  of  the  same  act«. 

There  is  yet,  in  this  discourse  in  the  Portico,  a  very  strong  ex- 
pression, declarative  of  the  same  gracious  connection  between 
immersion  and  remission.  It  is  the  last  period  of  his  discourse. 
••  Unto  you  first,  brethren  of  the  Jews,  God,  having  raised  up  his 
Son  Jesus,  sent  him  to  bless  you,  every  one  of  you,  in  the  act  of 
turning  from  your  iniquities ;"  or,  as  we  would  say,  in  the  act  of 
conversion.  Why  the  Apostle  Peter  should  have  used  "  convert- 
ed," or  "  turning  to  God,"  instead  of  "  be  immersed,"  is,  to  the 
candid  and  unprejudiced  reader  of  this  narrative,  very  plain. 
After  Pentecost,  the  disciples  immersed  on  that  day,  having  turned 
to  God  through  Jesus,  were  spoken  of  by  their  brethren  as  dis- 
cipled  or  converted  to  Jesus.  The  unbelieving  Jews,  soon  after 
Pentecost,  knew  the  disciples  called  the  immersed  "converted;^' 
and,  immersion  being  the  act  of  faith  which  drew  the  line  of  demar- 
cati<m  between  Christians  and  Jews,  nothing  could  be  more 
natural  than  to  call  the  act  of  immersion  the  converting  of  a  Jew. 
The  time  intervening  between  these  discourses  was  long  enough 
to  introduce  and  familiarize  this  style  in  the  metropolis;  so  that 
when  a  Christian  said,  "Be  converted"  or  "  Tvrn  to  God,"  every 
Jew  knew  the  act  of  putting  on  the  Messiah  to  be  that  intended. 
After  the  immersion  of  some  Gentiles  into  the  faith,  in  the  house 
and  neighborhood  of  Cornelius,  it  was  reported  that  the  Gentiles 
were  converted  to  God.  Thus,  the  Apostles,  in  passing  thnuigh 
the  country,  gave  great  joy  to  the  disciples  from  among  the  J'-ws, 
"telling  them  of  the  conversion"  or  immersion  of  the  Gentiles.* 
Indeed,  in  a  short  time  it  was  a  summary  way  of  representing  tho 
faith,  reformation,  and  immersiim  of  disciples,  by  using  one  word 
for  all.  Thus,  "  All  the  inhabitants  of  Sharon  and  Lydda  turned," 
or  "  were  converted,  to  the  Lord."t 

^\  hile  on  the  subject  of  conversion,  we  shall  adduce,  as  a  fourth 
testimony,  the  words  of  the  Lord  Jesus  to  Paul,  when  he  called 
him      Paul  is  introduced  by  Luke  in  the  Acts,  telling  what  the 

♦Acts  J*  »  fActsix. 


THE  CHRISTIAN   SYSTEM.  197 

fjord  said  to  him  when  he  received  his  apostleship.  "  T  s^nd  you 
Paul.  b_v  the  faith  that  respects  nie,  to  open  their  eyes ;  to  turn  or 
coiirert  ihem  from  darkness  to  light,  and  fnmi  the  power  of  Satan 
tti  God ;  that  they  may  receive  forgiveness  of  sins,  and  an  in- 
heiitance  among  the  saved."*  Every  thing  to  be  accomplished 
among  the  Gentiles  was  to  be  effected  by  the  faith  or  truth  in 
Christ.  The  Saviour  connected  that  with  opening  their  eyes: 
their  conversion  from  the  ignorance  and  tyranny  of  sin  and  Satan ; 
their  forgiveness  i>f  sins;  and,  finally,  an  inheritance  among  the 
saved  or  sanctified.  First,  faith  or  illumination  ;  then,  conver- 
sion ;  then,  remission  of  sins ;  then,  the  inheritance.  All  these 
testimonies  concur  with  each  other  in  presi-nting  the  act  of  faith — 
Christian  immersion,  frequently  called  conversion — as  that  act, 
inseparably  connected  with  the  remission  of  sins;  or  that  change 
of  state  <»f  which  we  have  already  spoken. 

One  reason  why  we  would  arrest  the  attention  of  the  reader  to 
the  substitution  of  the  terms  convert  and  conversion,  for  immerse 
and  immersion,  in  the  apostolic  discourses  and  in  the  sacred  writ- 
ings, is  not  St)  much  for  the  purpose  of  proving  tliat  the  forgive- 
ness of  sins,  or  a  change  of  state,  is  necessarily  connected  with 
the  act  of  faith  called  "  Christian  immersicm,"  as  it  is  to  fix  the 
niimls  of  the  biblical  students  upon  a  very  important  fact,  viz.: 
that  no  pers(m  is  altogether  discipled  to  Christ  until  he  is  im- 
mersed. It  is  true  that  this  view  of  the  matter  bears  strongly 
upon  the  question ;  but  it  bears  upon  <»ther  great  matters  per- 
taining to  the  present  and  ancient  order  of  things. 

Discovering  that  much  depends  upon  having  correct  views  on 
this  point,  we  have  carefully  examined  all  those  passages  where 
"cimversion."  either  in  the  common  version,  or  in  the  new  ver- 
sion, or  in  the  original,  occurs ;  and  have  found  a  uniformity  in 
the  use  of  this  term,  and  its  compounds  and  derivatives,  which 
warrants  the  conclusion  that  no  person  was  said  to  be  converted 
until  he  was  immersed  ;  and  that  all  persons  who  were  immersed 
were  said  to  be  converted.  If  anj'  apostatized,  they  were  again 
converted:  it  was  in  that  sense  in  which  our  Lord  applied  the 
word  to  Peter,  "  When  you  are  concerted,  strengthen  your  breth- 
ren," or  as  James  used  it  in  his  letter  when  he  said,  "  If  .any 
of  you  err  from  the  truth,  and  one  convert  him,  let  him  know  that 
he  who  converts  a  transgressor  from  the  error  of  his  way  shall 
save  a  soul  from  death  and  hide  a  multitude  yf  sins." 

♦  Actsxxiv.  ir,  18. 


198  THE  CHRISTIAN   SYSTEM. 

The  commission  for  converting  the  world  teaches  that  immer- 
sion was  necessary  to  discipleship ;  for  Jesus  said,  "  Convert  the 
nations,  immersing  them  into  the  name,"  &c.  ani  ''teaching  them 
to  observe,"  &c.  The  construction  of  the  sentence  fairly  in<li- 
cates  that  no  person  can  be  a  disciple,  according  to  the  commis- 
sion, who  has  not  been  immersed:  for  the  active  participle  in  con- 
neUion  with  an  imperative  eiilier  declares  the  manner  in  which  I  he 
imperative  shall  be  obeyed,  or  explains  the  meaning  of  the  command- 
To  this  I  have  not  found  an*  exception.  For  example: — 
"  Cleanse  the  house,  sweeping  it ;"  "  Cleanse  the  garment,  wivsh- 
ing  it,"  shows  the  manner  in  which  the  command  is  to  be  obeyed, 
or  explains  the  meaning  of  it.  Thus,  "  Convert  (or  disciple)  the 
nations,  immersing  them,  and  teaching  them  to  observe,"  &c.  ex- 
presses the  manner  in  which  the  command  is  ti)  be  obeyed. 

If  the  Apostles  had  only  preached  and  not  immersed,  they 
would  not  have  converted  the  hearers  according  to  the  commis- 
sion :  and  if  they  had  immersed,  and  not  taught  them  to  observe 
the  commands  of  the  Saviour,  they  would  have  been  transgres- 
sors. A  disciple,  then,  according  to  the  commission,  is  one 
that  has  heard  the  gospel,  believed  it,  and  been  immersed.  A 
disciple,  indeed,  is  one  that  continues  in  keeping  the  command- 
ments of  Jesus.* 

*  The  following  example?  of  the  ahore  general  rule  Illustrate  Its  value  and  cer- 
tainty : — ••  I^t  us  offer  up  the  sacrifice  of  praise  to  God,  crm/essing  to  bis  name." 
H.'b.  xiii.  10.  '  l^t  us  go  forth  to  him  out  of  the  camp,  lieariiig  his  reproach."  Heb. 
xiii.  13.  -'Be  an  approved  workman,  rjV//iWy  dividing  the  word  of  truth."  2  Tim. 
li.  15.  ''OuDrd  the  preiious  deposits,  aroiding  profane  babl'linKS."  1  Tim.  vi.  20. 
"Observe  these  thinjis  without  prejudice,  doinp  nothing  by  partiality."  1  Tim.  v.  21. 
'■  Pray  everywhere,  lifting  up  holy  hands."  1  Tim.  ii.  8.  "  Walk  in  wisdom  to  them 
that  are  without,  gaining  time."  C!ol.  iv.  6.  '•  Do  all  in  the  name  of  the  Lord  Jesus, 
gii-ing  thanks  to  Ood."  Col.  iii.  17.  "'Speak  the  truth,  putting  aviny  lying."  Kph. 
iv.  25.  "Be  not  vainglorious,  promising  one  another."  Gal.  v.  26  -Convert  the 
nati^ins,  baptizing  them."  Ac.  ic  Now,  do  not  all  these  partlriples  deiine  their  re- 
spective imperalives.  or  show  the  way  and  manner  in  which  this  command  should 
bo  obeyed  ?     Many  similar  examples  may  he  found  in  all  the  sacred  writinirs. 

This  rule  has  pas.sed  lhrou'.;h  a  fiery  trial.  1  have  only  lieen  more  fully  convinced 
of  its  kfenerality  and  value.  There  is  no  rule  in  the  English  syntax  more  geneial  in 
Its  applii-aiion.  I  would  only  add,  that  the  participle  does  not  always  express  every 
thin:!  in  the  command:  but  it  always  points  out  something  emphatically  in  the  in* 
tention  of  the  imperative,  and  without  which  the  injunction  cannot  be  suitably  and 
fully  performed. 

We  have,  however,  no  need  of  this  rule,  nor  of  any  thing  not  generally  conceded, 
to  establish  the  point  before  us:  for  the  New  Testament  and  all  antiquity  teach  that, 
40  Ion;!  as  the  Apostles  lived,  no  ono  was  regarded  -u  a  di<>ciple  of  Christ  who  had  not 
x>nfu8scd  his  faith  and  was  immersed. 


THE   CHRISTIAN   SYSTEM.  199 


Prop.  X. — I  now  proceed  to  show  that  immersion  and  washing  of 
regeneration  are  two  Bible  names  for  the  same  act  contemplated 
in  two  different  points  of  view. 

The  term  regeneration  occurs  but  twice  in  the  common  version 
of  the  New  Testament,  and  not  once  in  the  Old  Testament.  The 
first  is  Matt.  xix.  28 :  "  You  that  have  followed  me  in  the  rege- 
neration, when  the  Son  of  Man  shall  sit  on  the  throne  of  his  glory 
you  also  shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes 
of  Israel."  Dr.  George  Campbell,  following  the  punctuation 
adopted  by  Griesbach,  and  substituting  the  word  renovation  instead 
o{ regeneration,  renders  it,  "That,  at  the  renovation,  when  the  Son 
of  Man  shall  be  seated  on  his  glorious  throne,  you,  my  followers, 
sitting  also  upon  twelve  thrones,"  &c.  Genesis,  being  the  term 
used  for  creation,  palingenesia,  denotes  the  new  creation — either 
literally  at  the  resurrection  of  the  dead,  or  figuratively  at  the 
commencement  of  the  Christian  era,  or  at  the  commencement  of 
the  Millennium.  Josephus,  the  Jew,  called  the  return  of  Israel 
to  their  own  land  and  institution  the  "  Regeneration"  or  "  Palin- 
genesia." 

No  writer  of  any  note,  critic  or  expositor,  supposes  that  rege' 
neration  in  Matt  xix.  applies  to  what  is,  in  theology,  called  the 
new  birth,  or^egeneration  of  the  soul, — not  even  the  Presbyterian 
Matthew  Henry,  nor  Dr.  Whitby,  Campbell,  Macknight,  Thomp- 
son ;  nor,  indeed,  any  writer  we  recollect  ever  to  have  read.  Re- 
generation in  this  passage  denotes  a  state,  a  new  state  of  things. 
In  the  same  sense  we  often  use  the  term.  The  American  Revo- 
lution was  the  regeneration  of  the  country  or  the  government. 
The  commencement  of  the  Christian  era  was  a  regeneration  ;  so 
will  be  the  creation  of  the  now  Heavens  and  new  Earth.  As  this 
is  so  plain  a  matter,  and  so  generally  admitted,  we  proceed  to  the 
second  occurrence  of  this, term. 

"  God  has  saved  us  by  the  washing  of  regeneration,  and  renew- 
ing *of  the  Holy  Spirit."*  God  has  saved  us  thrq^gh  the  bath  of 
regeneration,  and  the  renewing  of  the  Holy  Spirit.  This  is  the 
isecond  time  the  word  regeneration  is  found  in  the  New  Testament; 
and  here  it  is  conceded,  by  the  most  learned  Pedobaptists  and 
Baptists,  that  it  refers  to  immersion.  Though  I  have  been  led  to 
this  conclusion  from  my  views  of  the  Christian  religion,  yet  I 

*  Titus  Hi.  6. 


200  THE  CHRISTIAN    SYSTEM. 

neilher  hold  it  myself,  nor  justify  it  to  others  on  this  account.  I 
choose  rather  to  establish  it  Ity  other  testinioiiies  than  by  those 
who  agree  with  me  in  the  import  of  this  institution.  Among 
these  I  shall  place  Dr.  James  Macknight,  formerly  prolocutor  oi 
moderator  of  the  Presbyterian  church  of  Scotland,  and  translator 
of  the  Apostolic  Epistles.  One  of  his  notes  upon  Titus  iii.  5  is  in 
ihe  following  words: — "Through  the  bath  of  regeneration," 
"Through  baptism,  called  the  bath  of  regeneration,  not  because 
any  chsuige  in  the  nature"  (but  I  would  not  say  in  the  slate)  "of 
the  baptized  person  is  produced  by  baptism  ;  but  because  it  is  an 
emblem  of  the  purification  of  his  soul  from  sin."  lie  then  quotes 
in  proof,  (Acts  xxii.  IG.)  "Arise,  and  be  immersed,  and  wash  thee 
from  thy  sins." — Pmd.  He  supports  this  view  also  from  Eph.  v. 
2fl,  and  John  iii.  5.  "The  bath  of  regeneration"  is,  then,  accord- 
ing to  tills  learned  Pt!do}>apti8t,  Christian  immersion. 

Parkhurst,  in  his  Lexicon,  upon  the  word  loutron,  connects  the 
same  phrase,  the  washing  or  bath  of  regeneration,  with  Ephesians 
V.  26,  and  John  iii.  5,  as  alluding  to  immersion.  So  say  all  the 
critics,  one  by  one,  as  far  as  I  knew.  Even  Matthew  Henry,  the 
good  and  venerable  Preslij'torian  commentator,  concedes  this 
point  also,  and  quotes  Ephesians  v.  26,  Acts  xxii.  16,  and  Matt, 
xxviii.  19,  20,  in  support  of  the  conclusion  that  the  washing  of 
regeneration  refers  to  baptism. 

Our  opponents  themselves  being  judges,  we  have  gained  this 
point,  viz. :  that  the  only  time  that  the  phrase  washing  of  regene- 
ration occurs  in  the  New  Testament,  with  reference  to  a  personal 
change,  it  means,  or  is  equivah-nt  to,  immersion.  Washing  of 
regeneration  and  immersion  are  therefore  onlg  two  names  for  the 
same  thing.  Although  I  might  be  justified  in  proceeding  to  an- 
other topic  and  supposing  this  point  t()  be  fully  establislied,  I 
choose  rather,  for  the  sake  of  the  sloio  to  apjn-ehend,  to  fortify  this 
conclusion  by  some  other  testimonies  and  iirguments. 

As  regeneration  is  taught  to  bo  equivalent  to  "  being  boini  again," 
And  understood  to  be  of  the  snme  import  with  a  new  birth,  we 
phvU  exiunine  it  under  this  metaphor.  For  if  immersion  be  af|'ii- 
valent  to  regeneration,  and  regeneration  be  of  the  same  import 
with  being  born  agiiin.  then  being  born  again  and  being  immersed 
are  the  same  thing;  for  this  plain  reasim,  that  thins:s  whii-h  are 
equal  to  the  same  thing  are  equal  to  one  anotlipr.  All  must  admit 
that  no  person  ran  be  born  again  of  that  ichich  he  re.ceires.  For  as 
no  person  is  born  naturally,  so  no  person  can  be  born  again — or 


THE^FIRISTIAN    SYSTEM.  •  201 

born  metaphorically — of  that  which  he  receives.  It  destroys  the 
idea,  the  iigure,  the  allusion,  and  every  thing  else  which  author- 
izes the  application  of  these  words  to  any  change  which  takes 
place  in  man,  to  suppose  that  the  subject  of  the  new  birth,  or 
regeneration,  is  born  again  of  something  which  he  has  received. 
This  single  remark  shows  the  impropriety  and  inaccuracy  of 
thought ;  or,  perhaps,  the  popular  notions  of  regeneration  sauc- 
tijn  and  sanctify. 

In  being  born  naturally  there  is  the  begetter,  and  that  which  ia 
begotten.  These  are  not  the  same.  The  act  of  being  born  is  dif- 
ferent from  that  which  is  born.  Now,  the  scriptures  carry  this 
figure  through  every  prominent  point  of  coincidence.  There  is 
the  begetter.  "Of  his  own  will  he  hath  begotten  or  impregnated 
us,"  says  James  the  Apostle,  "ify  the  word  of  truth,"  as  the  in- 
corruptible seed;  or,  as  Peter  says,  "'We  are  born  again,  not  from 
corruptible,  but  from  incorruptible  seed,  the  word  of  God  which 
endureth  forever."  But  when  the  act  of  being  bo/n  is  spoken 
of,  then  the  water  is  introduced.  Hence,  before  we  come  into  the 
kingdom  we  are  born  of  water. 

The  Spirit  of  God  is  the  begetter,  the  gospel  is  the  seed  ;  and, 
being  thus  begotten  and  quickened,  we  are  born  of  the  water.  A 
child  is  alive  before  it  is  born,  and  the  act  of  being  born  only 
changes  its  state,  not  its  life.  Just  so  in  the  metaphorical  birth. 
Persons  are  begotten  by  the  Spirit  of  God,  impregnated  by  the 
Word,  and  born  of  the  water. 

In  one  sense  a  person  is  born  of  his  father;  but  not  until  he  is 
first  born  of  his  mother.  So  in  every  place  where  water  and  the 
Spirit,  or  water  and  the  Word,  are  spoken  of,  the  water  stands  Jirst. 
Every  child  is  born  of  its  father  when  it  is  born  of  its  mother. 
Hence,  the  Saviour  put  the  mother  first,  and  the  Apostles  follow 
him.  No  other  reason  can  be  assigned  for  placing  the  water  first. 
How  uniform  this  style!  Jesus  says  to  Nicodeuius,  "You  must 
be  born  again,  or  you  cannot  discern  the  reign  of  God."  Born 
uijaial  What  means  this?  "Nicodcmus,  unless  you  are  born  of 
water  and  the  Spirit  you  cannot  enter  into  the  Kingdom  of  God." 
So  Paul  speaks  to  the  Ephesians,  (v.  20:)  "  He  cleansed  the  church 
[or  tlie  disciples]  by  a  bath  of  water,  and  the  word."  And  to 
Titus  he  says,  "  He  saved  the  disciples  by  the  bath  of  regenera- 
tion, and  renewing  <»f  the  Holy  Spirit."  Now,  as  soon  as,  and 
not  before,  a  disciple,  who  has  l)ecn  begotten  of  God,  is  born  of 
water,  he  is  born  of  God,  or  of  the  Spirit.    Regeneration  is,  there- 


202  •  THE   CHRISTIAN   S^EM. 

fore,  the  act  of  being  born.*  Hence  its  connection  always  witr. 
water.  Reader,  reflect — what  a  jargon,  what  a  confusion,  have 
the  mystic  doctors  made  of  this  metaphorical  expression,  and  of 
this  topic  of  regeneration.  To  call  the  receiving  of  any  spirit  or 
any  influence,  or  energy,  or  any  operation  upon  the  heart  of  man, 
regeneration,  is  an  abuse  of  all  speech,  as  well  as  a  departure 
from  the  diction  of  the  Holy  Spirit,  who  calls  nothing  personal 
regeneration  except  the  act  of  immersion.^ 

Some  curious  criticisms  have  been  ofiiered,  to  escape  the  fores 
of  the  plain  declaration  of  Jesus  and  his  Apostles  upon  this  sub- 
ject. Some  say  that  the  words,  "  Except  a  man  be  born  of  water 
and  Spirit,"  are  not  to  be  understood  literally.  Surely,  then,  if 
to  be  born  of  water  does  not  mean  to  be  born  of  water,  to  be  born 
of  the  Spirit  must  mean  something  else  than  to  be  born  of  the 
Spirit.  This  is  so  fanatical  and  extravagant  as  to  need  no  other 
exposure.  He  who  cannot  see  the  propriety  of  calling  immersion 
a  being  born  again  can  see  no  propriety  in  any  metaphor  in  com- 

•  See  the  following  essay  on  Regeneration. 

f  That  John  iii.  5  and  Titus  iii.  5  refer  to  immersion  is  the  judgment  of  all  the 
learned  Catholics  and  l'rotestant.s  of  every  nnuiu  under  heaven. 

The  authors  and  finishers  of  the  Wi-stmiiisler  eretnl, — one  hundred  and  twenty- 
ouo  Divines,  t«a  Lords,  and  twenty  Coninii.ssionurs  of  the  I'arliaioeut  of  England, — 
under  the  question  165,  •'■IVhat  is  buptuiiif  quote  Jdhn  iii.  5.  Titus  iii.  6,  to  prove 
that  baptism  is  a  washing  with  water  and  a  "  sign  nf  reniissitm  »/  sins." 

Mii-baeiis.  Home,  I.ightlbot,  Reveridre,  Taylor,  Jones  of  Nayland,  Bp.  Slant, 
Whitby,  Burltit.  Bp.  Hall,  Dr.  Wells.  Hooker.  Dr.  G.  Ridoly,  Bp.  Ryder— but  why 
attempt  a  list  of  great  names  ?     There  are  a  thousand  more  who  a.ssert  it. 

Bp.  White  says,  that  "  regeneration,  as  detached  from  baptism,  never  entered  into 
any  creed  before  the  seventeenth  century." 

Whitby,  on  .John  iii. 5,  says,  "That  our  Lord  here  speal»s  nf  baptismal  regeneration, 
the  whole  Christian  church  from  its  earliest  times  has  invaiiably  taught. 

Our  modern  "great  divines,''  even  in  America,  have  taught  the  same.  Timothy 
Dwight.  the  greati^st  liabbi  of  I'resbj'teiiatis  the  New  World  has  produced,  says,  voL. 
iv.  pp.  300.  301.  "In  he  horn  aijain  is  precisely  the  same  thing  as  to  be  l^om  of  water 
and  the  Spirit." — "To  be  born  of  water  is  to  be  baptized."  And  how  uncbniitai'le! — 
He  adds,  "He  who,  understanding  the  nature  and  authority  of  this  institution,  re- 
fuses to  b«  baptized,  will  nevkr  enter  into  the  visible  nor  invisible  kinodum  of 
Gou."     Vol.  iv.  p.  302.     So  pre.Hched  the  President  of  Vale. 

Oenrge  Whitefield,  writing  on  John  iii.  5,  says,  "Does  not  this  verse  urge  the  oA- 
tniuti  necessity  of  water-baptism  f  Yes,  when  it  may  be  had.  But  how  Ood  will 
deal  with  persons  unbaptized.  xve  cinnU  tell."  Vol.  iv.  p.  :}55.  I  say  with  him.  tee 
cannitt  tell  with  certainty.  But  I  am  of  opinion,  that  when  a  neglect  proceeds  from 
a  simple  mistalie  or  sheer  ignorance,  and  when  there  is  no  aversion,  but  a  will  to 
do  every  thing  the  Lord  commands,  the  Loi-d  will  admit  into  the  everlasting  king- 
dom those  who  by  reason  of  this  mistake  never  had  the  testimony  of  God  assuring 
thein  of  parlon  or  justification  here,  and  consequently  never  did  fully  enjoy  the 
salvation  of  Ood  on  earth.  But  I  will  say  with  the  renowned  Pre.«ident  of  Yale,  that 
"  lie  wlio,  understanding  the  nature  and  authority  of  this  institution,  refuses  to  be 
baptized,  will  never  enter  the  visible  nor  invisible  Kingdom  of  God."  By  the  "  visible 
and  invisible  kingdom"  he  means  the  kingdom  of  grace  and  glory.  lie  adds  on  the 
game  page.  "  He  who  persists  in  this  art  of  reltellion  against  the  authority  of  Christ 
will  never  belong  to  his  kingdom."     Vol.  iv.  p.  302. 

.Inbn  Wesley  asserts,  that  '•  by  liaptism  we  enter  into  covenant  with  God.  dn  evsr- 
lasting  covenant,  are  admitted  into  the  cliurch.  made  membvrs  of  Christ,  made  the 
children  of  God.  By  water  as  the  means,  the  water  of  baptism,  we  are  regenerated  or 
born  again."    [Preservative,  pp.  146, 150.] 


THE   CHRrSTIAN   SYSTEM.  208 

mon  ase.  A  resurrection  is  a  new  birth.  Jesus  is  said  to  be  the 
frst-born  from  the  dead,  because  the  first  who  rose  fram  the  dead 
to  die  no  more.  And,  surely,  there  is  no  abuse  of  speech,  but  the 
greatest  propriety,  in  saying  that  he  who  has  died  to  sin,  and  been 
buried  in  water,  when  raised  up  again  out  of  that  element,  is  born 
again  or  regenerated.  If  Jesus  was  born  again  when  he  came  out 
of  a  sepulchre,  surely  he  is  born  again  who  is  raised  up  out  of  the 
gra-'e  of  waters. 

1  hose  who  are  thus  begotten  and  born  of  God  are  children  of 
God.  It  would  be  a  monstrous  supposition  that  such  persons 
are  not  freed  from  their  sins.  To  be  born  of  God  and  born  in  sin 
is  inconceivable.  Remission  of  sins  is  as  certainly  granted  to  "  the 
hoini  of  God,"  as  life  eternal  and  deliverance  from  corruption  will 
be  granted  to  the  children  of  the  resurrection  when  born  from  the 
grave. 

To  illustrate  what  has  (we  presume  to  say)  been  now  proved, 
we  shall  consider  political  regeneration.  Though  the  term  regene- 
ration is  laxly  employed  in  this  association,  yet  by  such  a  license 
of  speech  we  may  illustrate  this  subject  to  the  apprehension  of  all. 
Yes,  the  whole  subject  of  faith,  change  of  heart,  regeneration,  and 
character. 

All  the  civilized  nations  and  kingdoms  have  constitutions,  and 
in  their  constitutions  they  have  declared  who  are  members  of  the 
social  compact.  Besides  those  who  compose  the  community  at 
the  time  a  constitution  is  adopted,  they  say  who  shall  participate 
its  blessings  in  all  time  coming ;  that  is,  who  shall  be  admitted 
into  it,  and  by  what  means  they  shall  become  members  of  it. — 
They  have  always  decreed  that  their  own  posterity  shall  inherit 
their  political  rights  and  immunities;  but  they  have  also  ordained 
that  foreigners — that  is,  members  of  other  communities — may  be- 
come, by  adoption  or  naturalization,  citizens  or  fellow-members 
of  the  same  community.  But  they  have,  in  their  wisdom  and  be- 
nevolence, instituted  a  rite  or  form  of  adoption,  which  form  has 
much  meaning;  and  which,  when  submitted  to,  changes  the  state 
of  the  subject  of  it.  Now,  as  the  Saviour  consented  to  be  called 
a  King,  and  to  call  the  community  over  which  he  presides  a 
Kingdom,  it  was  because  of  the  analogy  between  these  human 
institutions  and  his  institution ;  and  for  the  purpose  not  of  con- 
founding but  of  aiding  the  human  mind  in  apprehending  and 
comprehending  the  great  object  of  his  mission  to  the  world.  And 
it  is  worthy  of  the  most  emphatic  attention  that  it  was  wbex 


204  •  THE  CHRISTIAN   SYSTEM. 

SPEAKIVfl  OF  A  KINGDOM   HK  SPOKE  OF  BEING  BORN  AGAIN.      YcS  ;    OH 

thi\r  (x'casi.iji,  ami  on  that  ocoasion  only,  when  he  spuke  of  enfer- 
in;/  into  his  kiiKjdoin,  did  he  speak  of  the  necessity  of  being  horn 
AGAIN.  And  had  he  not  chosen  that  figure  he  would  not  have 
chosen  thf  fiirun*  of  a  new  birth.  With  tliese  facts  and  circum- 
stances hefi  ro  us,  let  ns  examine  political  regeneration  as  iho 
h  8t  conceivalde  illustration  of  religious  reg-neration. 

A  B  was  bom  on  the  island  of  Great  Britain,  a  native  subject 
.f  Geoige  III.,  King  of  Great  Britain.  He  was  much  atached  to 
his  native  island.^to  the  people,  the  manners  and  customs  of  his 
ancestors  and  kinsmen.  With  all  these  attachments  siill  increas- 
ing, he  grew  up  to  manhood.  Then  he  heard  the  report  of  this 
good  land — of  this  large,  fertile,  and  most  desirable  country.  The 
country,  the  people,  and  the  government  were  represented  to  him 
in  the  most  fa»()raiile  light.  Sometimes  these  representations 
were  exaggerated  ;  but  still  he  could  separate  the  truth  from  the 
fable,  aud  was  fully  persuiided  not  only  of  the  existence  of  tliese 
United  States,  but  also  of  the  eligibility  of  being  a  citizen  thereof. 
lie  believed  the  testimony  which  he  heard,  resoked  to  expatrinte 
himself  from  the  land  of  his  nativity,  to  imperil  life  and  pri»perty, 
putting  himself  aboard  of  a  ship,  and  bidding  adieu  to  all  the 
companions  of  his  youth,  his  kinsmen,  and  dear  friends.  So  full 
was  his  conviction,  and  so  strong  his  faith,  that  old  Neptune  and 
King  Eolus,  with  all  their  terrors,  could  not  appall  him.  lie 
sailed  from  his  native  shores,  and  landed  on  this  cuntinent.  He 
was,  however,  ignorant  of  many  things  pertaining  to  this  ncv 
country  and  government;  and  on  his  arrival  asked  for  the  rights 
and  iunnunities  of  a  citizen.  He  was  told  that  the  civil  rights  of 
hospitality  to  a  stranger  could  be  extended  to  him  as  &  friendly 
alien  ;  but  not  one  of  the  rights  or  immunities  of  a  citizen  could 
be  his,  unless  he  were  born  again.  "Born  again!"  said  he,  in  ii 
disappointed  tone,  to  Columbus,  with  whom  he  had  his  first  con- 
versation on  the  subject.  "  What  do  you  mean  by  being  born 
again  ?" 

Columbiis.  You  must  be  naturalized,  or  adopted  as  a  citizen  ; 
or,  what  we  call  barn  again. 

A  B.  I  do  not  understand  you.  How  can  a  man  be  born  when 
he  is  grown  ? 

Col.  That  which  is  born  of  Great  Britain  is  British,  and  that 
which  is  born  of  America  is  American.  If,  then,  j-ou  would  be 
an  American  cilizen,  you  must  be  boru  of  America. 


THE   CHRISTIAN   SYSTEM.  "  205 

A  B.  Born  of  America !  You  astonish  me.  I  have  come  to 
America,  well  disposed  towards  the  people  and  the  country.  I 
waf  once  attached  to  England,  but  I  became  attached  to  the 
United  States  ;  and  because  of  my  faith  and  attachments  I  have 
come  here :  and  will  you  not  receive  me  into  your  kingdom  be- 
cause I  could  not  help  being  born  in  England? 

Col.  Well-disposed  as  I  am,  and  we  are,  to  receive  you,  most 
assuredly  I  say  to  you,  unless  you  are  regenerated  in  a  court- 
house, and  be  enfranchised  by  and  before  the  judges,  you  can 
never  become  a  citizen  of  these  United  States. 

A  B,  Y.'urs  is  an  arbitrary  and  despotic  government.  What 
airs  of  sovereignty  you  have  assumed  ! 

Col.  By  no  means.  Right,  reason,  wisdom,  policy,  and  bene- 
volence for  you,  as  well  as  the  safety,  dignity,  and  happiness  of 
the  whole  community,  require  that  every  alien  shall  be  natural- 
ized, or  made  a  citizen,  before  he  exercise  or  enjoy  the  rights  of 
a  citizen. 

A  B.  You  are  certainly  arbitrary — if  not  in  the  thing  itself,  of 
regeneration — in  the  place  and  manner  in  which  it  shall  be  done. 
Why,  for  instance,  say  that  it  must  be  done  in  a  court-house? 

Col.  I  will  tell  you :  because  there  are  the  jiid(/es,  the  records, 
and  the  seal  of  the  government. 

A  B.  I  understand  you.  Well,  tell  me,  how  is  a  man  born 
again.     Tell  me  plainly  and  without  a  figure. 

Col.  With  pleasure.  You  were  born  of  your  mother  and  of 
your  father  when  you  were  born  in  England ;  and  you  were  born 
legitimatdy,  according  to  the  institutions  of  England.  Well,  then, 
you  were  born  o/" England,  as  well  as  born  in  it;  and  were,  there- 
fore, wholly  English.  This  was  your  first  birth.  But  you  have 
expatriated  yourself,  as  your  application  here  proves — I  say  *e/j- 
timenially  you  have  expatriated  yourself;  but  we  must  have  a 
formal  soltmn  pledge  of  your  renunciation  ;  and  we  will  give  you 
a  formal  solemn  pledge  of  your  adoption.  You  must,  ex  animo, 
in  the  presence  of  the  judges  and  the  recorders,  renounce  all 
allegiance  to  every  foreign  prince  and  potentate,  and  especially  to 
bis  majesty  the  King  of  Great  Britain. 

A  B.  Is  that  the  thing?  I  can,  with  all  my  heart,  renounce  all 
political  allegiance  t»)  every  foreign  prince  and  government.  Is 
that  ail  ?     I  have,  then,  no  objection  to  that. 

Col.  There  is  this  also: — You  are  not  only  to  renounce  all  poli- 
tical allegiance,  but  you  must  also,  from  the  soul,  solemnly  vow, 


206  THE   CHRISTIAN   SYSTEM. 

in  the  presence  of  the  same  judges  and  recorders,  that  yoo  will 
adopt  and  submit  to  the  constitution  and  government  of  these 
United  States. 

A  B.  I  can  do  that  also.  I  can  renounce,  and  I  can  ad  pt;  nor 
do  I  object  to  the  place  where  it  shall  be  done.  But,  pray,  what 
solemn  pledge  will  you  give  me? 

Col.  So  soon  as  you  have  vowed  renunciation,  and  adopted,  in 
the  presence  of  the  judges  and  recorders,  we  will  give  you  a 
certificate,  with  a  red  seal,  the  seal  of  state,  attached  to  it;  stating 
that  you,  having  now  been  naturalized,  or  born  according  to  our 
institutions,  are  born  q/" America;  and  are  now  a  son,  an  adopted 
son,  of  America.  And  that  red  seal  indicates  that  the  blood,  the 
best  blood,  of  this  government,  will  be  shed  for  you,  to  protect 
you  and  defend  you  ;  and  that  your  life  will,  when  called  for,  bo 
cheerfully  given  up  for  your  mother,  of  whom  you  have  been  po- 
litically born  ;  as  it  would  have  been  for  your  own  natural  politi- 
cal mother,  of  whom  you  were  first  born. 

A  B.  To  this  I  must  subscribe.  In  my  mother-tongue,  it  all 
means  that  I  give  myself  up  politically  to  this  government,  and 
it  gives  itself  up  to  me,  before  witnesses  too.  How  soon,  pray, 
after  this  new  birth  may  I  exercise  and  enjoy  all  the  rights  of  a 
citizen  ? 

Col.  They  are  yours  the  first  breath  you  breathe  under  your 
new  mother.  It  is  true,  we  have  not,  in  these  United  States,  any 
symbol  through  which  a  person  is  politically  regenerated.  We 
only  ask  a  solemn  pledge,  and  give  one.  Some  nations  have 
symbols.  But  we  understand  that,  the  moment  the  vow  is  taken, 
the  person  is  politically  born  again.  And,  as  every  other  child 
has  all  the  rights  of  a  child  which  it  can  exercise  so  soon  as  it 
inhales  the  air,  so  have  all  our  political  children  all  political 
rights,  80  soon  as  the  form  of  naturalization  is  consummated. 
But,  remember,  not  till  then. 

A  B.  You  say  some  nations  had  their  symbols.  What  do  you 
mean  by  these  ? 

Col.  I  mean  that  the  naturalized  had  to  submit  to  some  emblem- 
atic rite,  by  which  they  were  symbolically  detached  from  every 
other  people  and  introduced  among  those  who  adopted  them  and 
whom  they  adopted.  The  Indian  nations  wash  all  whom  they 
adopt  in  a  running  stream,  and  impose  this  .task  upon  their  fe- 
males. The  Jews  circumcised  and  washed  all  whom  thej;  ad- 
mitted to  the  rights  of  their  institutions.   Other  customs  and  forms 


THE   CHRISTIAN   SYSTEM.  .     207 

have  obtained  in  other  nations ;  but  we  regard  simply  the  meaning 
of  the  thing,  and  have  no  symbol. 

A  B.  In  this  I  feel  but  little  interested.  I  wish  to  become  a 
citizen  of  these  United  Stites ;  especially  as  I  am  informed  I  can 
have  no  inheritance  among  you,  nor  a  rotce  in  the  nation,  nor  any 
immunity,  unless  I  am  born  again. 

Col.  You  must,  then,  submit  to  the  institution  ;  and  I  know  that 
BO  soon  as  you  are  politically  born  again,  you  w^ill  feel  more  of 
the  importance  and  utility  of  this  institution  than  you  now  can  ; 
and  will  be  just  as  anxious  as  I  am  to  see  others  submit  to  this 
wise,  wholesome,  and  benevolent  institution. 

A  B.  As  my  faith  brought  me  to  your  shores,  and  as  I  approve 
your  constitution  and  government,  I  will  not  (now  that  I  under- 
stand your  institutions)  suffer  an  opportunity  to  pass.  I  will 
direct  my  course  to  the  place  where  I  can  he  born  again. 

I  ought  here  to  offer  an  apology  for  a  phrase  occurring  fre- 
quently in  this  essay  and  in  this  dialogue.  When  we  represent  the 
subject  of  immersion  as  active,  either  in  so  many  words  or  im- 
pliedly, we  so  far  depart  from  that  style  which  comports  with  the 
figure  of  '^  being  born."  For  all  persons  are  passive  in  being  born. 
So,  in  immersion,  the  subject  buries  not  himself,  raises  not  him- 
self; but  is  buried  and  raised  by  another.  Su  that  in  the  act  the 
subject  is  always  passive.  And  it  ia  of  that  act  alone  of  which 
we  thus  speak. 

From  all  that  has  been  said  on  regeneration,  and  from  the  illus- 
tration just  now  adduced,  the  following  conclusions  must,  we 
think,  be  apparent  to  all: — 

First.  Begetting  and  quickening  necessarily  precede  being  born. 

Second.  Being  born  imparts  no  new  life;  but  is  simply  a  cliange 
of  state,  and  introduces  into  a  new  mode  of  living. 

Third.  Kegeneration  or  immersion — the  former  referring  to  the 
import  of  the  act,  and  the  latter  term  to  the  act  itself — denote 
only  the  act  of  being  born. 

Fourth.  God,  or  the  Spirit  of  God,  being  the  author  of  the  whole 
institution,  imparting  to  it  its  life  and  eflficiency,  is  the  begetter, 
in  the  fullest  sense  of  that  term.  Yet,  in  a  subordinate  sense, 
every  one  skilful  in  the  word  of  God,  who  converts  another,  may 
be  said  to  have  begotten  him  whom  he  enlightens.  So  Paul  says, 
"I  have  begotten  Onesimus  in  my  bonds:"  and  "I  have  begotten 
you,  Corinthians,  through  the  gospel." 

Fifth.  The  gospel  is  declared  to  be  the  seed, — the  power  and 
strength  of  the  Holy  Spirit  to  impart  life. 


208   ^  TnE   CHRISTIAN   SYSTEM. 

Sixth.  And  the  great  argument,  pertinent  to  cur  object,  in  thib 
long  examination  of  conversion  and  regeneration,  is  that  which 
vre  conceive  to  be  the  most  apparent  nf  all  other  conclusicins,  vi^.: 
that  remission  of  sins,  or  coming  into  a  state  of  acceptance,  bf'iiia; 
one  of  the  present  immunities  of  the  Kingdom  of  Heaven,  can- 
not be  scripturally  enjoyed  by  any  person  before  immersion.  A« 
soon  can  a  person  be  a  citizen  before  he  is  born,  or  have  the  iin 
munities  of  an  American  citizen  while  an  alien,  as  one  enjoy  the. 
privileges  of  a  son  of  God  before  he  is  born  again.  For  Jesus 
expressly  declares,  that  he  has  not  given  the  privilege  of  sons  to 
any  but  those  bom  of  God.*  If,  then,  the  present  forgiveness  of 
sins  be  a  privilege,  and  a  right  of  those  under  the  new  constitu- 
tion, in  the  kingdom  of  Jesus;  and  if  being  born  again,  or  b-ing 
born  of  water  and  of  the  Spirit,  is  necessary  to  admissiim ;  and 
if  being  born  of  water  means  immersion,  as  clearl}'  proved  by  all 
witnesses;  then,  remission  of  sins  cannot,  in  this  life,  be  consti- 
tutionally enjoyed  previous  to  immersion.  If  there  be  any  pro- 
p  isition  regarding  any  item  of  the  Christian  institutiim,  which 
admits  of  clearer  proof  or  fuller  illustration  than  this  one,  I  have 
yet  to  learn  where  it  may  be  found. 

But,  before  we  dismiss  tlie  sixth  evidence,  which  embraces  so 
many  items,  I  beg  leave  to  make  a  remark  or  two  (m  the  propriety 
of  consid  ring  the  term  "  immersion"  as  equivalent  to  the  term 
"  conversion." 

Conversion  is,  on  all  sides,  understood  to  be  a  turning  to  God. 
Not  a  thinking  favorably  of  God,  nor  a  repenting  for  formisr  mis- 
deeds;  but  an  actual  turning  to  God,  in  word  and  in  deed.  It  is 
true,  that  no  person  can  be  said  to  turn  to  God,  whose  mind  is  not 
enlightened,  and  whose  heart  is  not  well  disposed  towards  God. 
All  human  actions,  not  resulting  from  previous  thought  or  deter- 
mination, are  rather  the  actions  of  a  machine,  than  the  actions  ot 
a  rational  being.  *'  He  that  eomes  to  God,"  or  turns  to  him,  "  must 
believe  that  God  exists,  and  that  he  is  a  rewarder  of  every  one 
who  d.ligently  seeks  him."  Then  he  will  seek  and  find  tlie  Lord. 
An  "external  conversion"  is  no  conversion  at  all.  A  turning  to 
God  with  the  lips,  while  the  heart  is  far  from  him,  is  mere  pre 
tence  a,nd  mockery.  But,  though  I  never  thought  any  thing  eNe 
since  I  thought  upon  religion,  I  understiind  the  "turning  to  God" 
taught  in  the  New  Institution  to  be  a  coming  to  the  Lord  Jesus; 
not  a  thinkiiiy  about  doing  it,  nor  a  repenting  that  we  have  not 


THE  CHRISTIAN   SYSTEM.  209 

done  it ;  but  an  actual  coming  to  him.  The  question  then  is, 
Where  shall  we  find  him  ?  Where  shall  we  meet  him?  Nowhere 
on  earth  but  in  his  institutions,  "  Where  he  records  his  name," 
there  alone  can  he  be  found ;  for  there  alone  has  he  promised  to 
be  found.  I  affirm,  then,  that  the  first  institution,  in  which  we  can 
meet  with  God,  is  the  institution  for  remission.  And  here  it  is 
worthy  of  notice,  that  the  Apostles,  in  all  their  speeches  and  re- 
plies to  interrogatories,  never  oommanded  an  inquirer  to  pray, 
read,  or  sing,  as  prdiminary  to  his  coming;  but  always  commanded 
aiid  proclaimed  immersion  as  tite  Jirsi  duly,  or  the  Jii'st  thing  to  he 
doite,  after  a  beiief  of  testimony .  Hence,  neither  praying,  singing, 
reading,  repenting,  sorrowing,  resolving,  nor  waiting  to  be  better, 
was  the  converting  act.  Immersion  alone  was  the  act  of  turning 
to  God.  Ilcnce,  in  the  commission  to  convert  the  nations,  the 
only  institution  mentioned  after  proclaiming  the  gospel  was  the 
immersion  of  the  believers,  as  the  divinely-authorized  way  of 
carrying  out  and  completing  the  work.  And  from  the  day  of 
Pentecost  to  the  final  Amen  in  the  revelation  of  Jesus  Christ,  no 
person  was  said  to  be  converted,  or  to  turn  to  God,  until  he  was 
buried  in  and  raised  up  out  of  the  water. 

If  it  were  not  to  treat  this  subject  as  one  of  doubtful  disputation, 
I  would  say,  that,  had  there  not  been  some  act,  such  as  immersion, 
agreed  on  all  hands  to  be  the  medium  of  remission  and  the  act 
of  conversion  aad  regeneration,  the  Apostles  could  not,  with  any 
regard  to  truth  and  consistency,  have  addressed  the  disciples  as 
pardoned,  justified,  sanctified,  i-econciled,  adopted,  and  saved 
persons.  If  all  this  had  depended  upon  some  mental  change,  as 
faith,  they  cwild  never  have  addressed  their  congregations  in  any 
other  way  than  as  the  moderns  do :  and  that  is  always  in  the  lan- 
guage of  doubt  and  uncertainty, — hoping  a  little,  and  fearing 
much.  This  mode  of  address  and  the  modern  compared  is  proof 
positive  that  they  viewed  the  immersed  through  one  medium,  and 
we  through  another.  They  taught  all  the  disciples  to  consider 
not  only  themselves  as  saved  persons,  but  all  whom  they  saw  or 
knew  to  be  immersed  into  the  Lord  Jesus.  They  saluted  every 
one,  on  his  coming  out  of  the  water,  as  saved,  and  recorded  him 
as  such.  Luke  writes,  "  The  Lord  ajdded  the  saved  daily  to  the 
congregation."* 

Whenever  a  child  is  born  into  a  family,  it  is  a  brother  or  a 
sister  to  all  the  other  children  of  the  family  ;  and  its  being  born 

*  Actsii. 

IS* 


210  THE   CHRISTIAN   SYSTEM. 

of  the  same  parema  is  the  act  causative  and  declarative  of  it* 
fraternity  All  is  mental  and  invisible  before  coming  out  of  the 
■water ;  and  as  immersion  is  the  first  act  commanded,  and  the  fir.^t 
constitutional  act :  so  it  was,  in  tho  commissiim,  the  act  by  which 
the  Apostles  were  commanded  to  turn  or  convert  tho'^e  to  God 
who  believed  their  testimony.  In  this  sense,  then,  it  is  the  con- 
vertinj;  act.  No  man  can,  scripturally,  be  said  to  be  converted  to 
God  until  he  is  immersed.  Hovr  ecclesiastics  interpret  their  own 
language  is  no  concern  of  ours.  We  contend  for  the  pure  speech, 
and  for  the  apostolic  ideas  attached  to  it. 

To  resume  the  direct  testimonies  declarative  of  the  remission 
of  sins  by  immorsion,  we  turn  to  the  Gentiles.  Peter  was  sent 
to  the  house  of  Cornelius  to  tell  him  anl  his  family  "words  by 
which  they  might  be  saved."  lie  tells  these  words.  lie  was 
interrupted  by  the  miraculous  descent  of  the  Holy  Spirit.  But  it 
is  to  be  noticed,  that  the  testimony,  to  which  the  Holy  Spirit  there 
affixed  its  seal,  was  the  following  words : — "  To  him  gave  all  the 
prophets  witness,  that  every  one  who  believes  on  him  shall  re- 
ceive remission  of  sins  by  hi^  name."  While  speaking  these  words, 
concerning  remission  of  sins  by  or  through  his  name,  the  Holy 
Spirit,  in  its  marvellous  gifts  of  tongues,  fell  upon  them. 

Many,  seeing  so  much  stress  laid  upon  fttith  or  belief,  suppose 
that  all  blessings  flow  from  it  immcdiatebj.  This  is  a  great  mis- 
take. Faith,  indeed,  is  the  principle,  and  the  distinguishing 
principle,  of  this  economy :  but  it  is  only  the  principle  of  action. 
Hence,  we  find  the  name  or  person  of  Christ  always  interposed 
between  faith  and  the  cure,  mental  or  corporeal.  The  woman 
who  touched  the  tuft  of  the  mantle  of  Jesus  had  as  much  fitith 
before  as  after;  but,  though  her  faith  was  the  cause  of  her  putting 
forth  her  hand,  and  accompanied  it,  she  was  not  cured  until  the 
touch.  That  great  type  of  Christ,  the  brazen  serpent,  cured  no 
Israelite  simply  by  fiiith.  The  Israclit-es,  as  soon  as  they  were 
bitten,  believed  it  would  cure  them.  But  yet  they  were  not  cured 
as  soon  as  bitten  ;  nor  until  they  looked  to  the  serpent.  It  was  one 
thing  to  believe  that  looking  at  the  serpent  would  cure  them;  and 
another  to  look  at  it.  It  was  the  faith  remotely  ;  but,  immediately, 
the  look,  which  cured  them.  It  was  not  faith  in  the  waters  of 
Jordan  that  healed  the  leprosy  of  Naaman  the  Syrian.  It  was 
immersing  himself  in  it,  according  to  the  commandment.  It  was 
not  faith  in  the  pool  of  Siloa-.u  tiuit  cured  the  blind  man  whose 
eyes  Jesus  anointed  with  clay ;  it  W48  his  washing  his  eyes  in 


THE   CHRISTIAN   SYSTEM.  211 

Slloam's  water.  Hence,  the  imposition  of  hands,  or  a  word,  or  a 
touch,  or  a  shadow,  or  something  from  the  persons  of  those 
anointed  with  the  Holy  Spirit,  was  the  immediate  cause  of  all  the 
cures  recorded  in  the  New  Testament.  It  is  true,  also,  that  with- 
out faith  it  is  impossible  to  be  healed ;  for  in  some  places  Jesus 
could  not  work  many  miracles,  because  of  their  unbelief.  It  is 
so  in  all  the  moral  remedies  and  cures.  It  is  impossible  to  re- 
ceive the  remission  of  sins  without  faith.  In  this  world  of  means, 
(h  )wever  it  may  be  in  a  world  where  there  are  no  means,)  it  is  as 
impossible  to  receive  any  blessing  through  faith  without  the  ap- 
puiii.ed  means.  Both  are  indispensable.  Hence  the  name  of  the 
Lord  J.  8U8  is  interposed  between  faith  and  forgiveness,  justifica- 
tion, and  sanctification,  even  where  immersion  into  that  name  is 
not  detailed.  It  would  have  been  unprecedented  in  the  annals  of 
the  world  for  the  historian  always  to  have  recorded  all  the  cir- 
cumstances of  the  same  institution,  on  every  allusion  to  it ;  and  it 
would  have  been  equally  so  for  the  Apostles  to  have  mentioned 
it  always  in  the  same  words.  Thus,  in  the  passage  before  us,  the 
name  of  the  Lord  is  only  mentioned.  So  in  the  first  letter  to  the 
Corinthians,  the  disciples  arc  represented  as  saved,  as  washed,  as 
justified,  sanctified  bi/  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God.  The  frequent  interposition  of  the  name  of  the 
Lord  between  faith  and  forgiveness,  justification,  sanctification,  &c. 
is  explained  in  a  remark  in  James's  speech  in  Jerusalem.*  It 
is  the  application  of  an  ancient  prophecy,  concerning  the  conver- 
sion of  the  Gentiles.  The  Gentiles  are  spoken  of  as  turning  to, 
or  seeking,  the  Lord.  But  who  of  them  are  thus  converted  ? 
"Even  all  the  Gentiles  M/?ora  whom  my  name  is  called."  It  is, 
then,  to  those  upon  whom  the  name  of  the  Lord  is  called,  that  the 
name  of  the  Lord  communicates  remission,  justification,  &o. 

Some  captious  spirits  need  to  be  reminded  that,  as  they  some- 
times find  forgiveness,  justification,  sanctification,  &c.  ascribed 
to  grace,  to  the  blood  of  Christ,  to  the  name  of  the  Lord,  with- 
out an  allusion  to  faith  ;  so  we  sometimes  find  faith,  and  grace, 
and  the  bhmd  of  Christ,  without  an  allusion  to  water.  Now,  if 
they  have  any  reason  and  riglit  to  say,  that  faith  is  understood  ia 
the  one  case;  we  have  the  same  reason  and  right  to  say,  that  water 
or  immersion  is  understood  in  the  other.  For  their  argument 
is,  that  in  sundry  places  this  matter  is  made  plain  enough.  This 
single  remark  cuts  off  all  their  objections  drawn  from  the  fact 

*  Acts  xv.  17. 


212  THE   CURI8TIAN   SYSTEM. 

that  immersion  is  not  always  found  in  every  place  where  the  namt 
of  the  Lord,  or  faith,  is  found  connected  with  forgiveness.  Neither 
is  grace,  the  blood  of  Christ,  nor  fiiith,  always  mentioned  with 
forgiveness.  When  they  find  a  passage  where  remission  of  sins 
is  mentioned  without  immersion,  it  is  weak  or  unfair  in  the  ex- 
treme, to  argue  from  that,  that  forgiveness  can  be  enjoyed  witiiout 
immersion.     If  their  logic  be  worth  any  thing,  it  will  prove, 

THAT  A  MAN  MAY  BE  FORGIVEN  WITHOUT  0R.\CE,  THE  BLOOD  OF 
JESUS,  AND  WITHOUT  FAITH:  FOR  WE  CAN  FIND  PASSAGES,  MANY 
PASSAGES,  WHERE  REMISSION,  OR  JUSTIFICATION,  8ANCTIF1CATI0N, 
OR  SOME  SIMILAR  TERM,  OCCURS,  AND  NO  MENTION  OF  EITHER  GRACE, 
FAITH,  OR   THE   BLOOD   OF   JESUS. 

As  this  is  the  pith,  the  marrow  and  fatness,  of  all  the  logic  of 
our  most  ingenious  opponents  on  this  subject,  I  wish  I  could 
make  it  more  emphatic  than  by  printing  it  in  capitals.  I  know 
some  editors,  some  of  our  doctors  of  divinity,  some  of  our  most 
learned  declaimers,  who  make  this  argument,  which  we  unhesi- 
tatingly call  a  genuine  sophism,  the  Alpha  and  the  Omega  of 
their  speeches  against  the  meaning  and  indispensable  importance 
of  Christian  immersion. 

The  New  Testament  would  have  been  a  curious  book,  if,  every 
time  remission  of  sins  was  mentioned  or  alluded  to,  it  had  been 
preceded  by  grace,  faith,  the  blood  of  Jesus,  immersion,  d:c.  &c. 
But  now  the  question  comes,  which,  to  the  rational,  is  the  empha- 
tic question: — Whether  do  they  think,  believe,  teach,  and 

PRACTISE  more  wisely  AND  MORE  SAFELY,  WHO  THINK,  BELIEVE, 
AND  TEACH  THAT  GRACE,  FAITH,  THE  BLOOD  OF  JESUS,  THE  NAME 
OF  THE  LORD,  AND  IMMERSION,  ARE  ALL  ESSENTIAL  TO  IMMEDIATE 
PARDON  AND  ACCEPTANCE  ; — OR  THEY  WHO  SAY,  THAT  FAITH  ONLY, 
GRACE   ONLY,  THE   BLOOD   OF   CHRIST   ONLY,  THE    NAME   OF  THE   LORD 

ONLY — AND  IMMERSION  NOT  AT  ALL?  To  all  men,  womcu,  and 
children,  of  common  sense,  this  question  is  submitted. 

It  is,  however,  to  me  admirable,  that  the  remission  of  sins 
should  be,  not  merely  unequivocally,  but  so  repeatedly  declared 
through  immersion,  as  it  is  in  the  apostolic  writings.  And  here 
I  would  ask  tife  whole  thinking  community,  one  by  one,  whether 
if  the  whole  race  of  men  had  been  assembled  on  Pentecost,  or  in 
Solomctn's  Portico,  and  had  asked  Peter  the  same  question  which 
the  convicted  proposed,  would  he,  or  would  he  not,  have  given 
them  the  same  answer?  Would  he  not  have  told  the  whole  race 
to  reform,  and  be  immersed  for  the  remission  of  their  sins?  or  to 


THE   CHRISTIAN    SYSTEM.  218 

reform  and  be  converted,  that  their  sins  might  be  blotted  out? — tc 
arise  and  be  immersed,  and  wash  away  their  sins?  If  lie  would 
not,  let  them  give  a  reason  ;  and  if  they  say  he  would,  let  tlieui 
assign  a  reason  why  they  do  not  go  and  do  likewise. 

Some  have  objected  against  the  "  seasons  of  refreshment,"  or 
the  comforts  of  the  Holy  Spirit,  being  placed  subsequent  to  "con- 
version," or  "regeneration,"  or  "  immersion ;"  (for  when  we  speak 
Bcripturally,  we  must  use  these  terms  as  all  referring  to  the  same 
thing,)  because  the  gifts  of  the  Holy  Spirit  were  poured  out  upon 
the  Gentiles  before  immersion.  They  see  not  the  design  of  thus 
welcoming  the  Gentiles  into  the  kingdom.  They  forget  the  com- 
parison of  the  Gentiles  to  a  returning  prodigal,  and  his  father 
going  out  to  meet  him,  even  while  he  was  yet  a  good  way  off. 
God  had  welcomed  the  first-fruits  of  the  Jews  into  his  kingdom 
by  a  stupendous  display  of  spiritual  gifts,  called  the  baptism  of 
the  Holy  Spirit,  before  any  one  of  the  Jews  had  been  immersed 
into  the  Lord  Jesus.  And,  as  Peter  explains  this  matter  in  Cor* 
nelius's  case,  it  appears  that  God  determined  to  make  no  differ- 
ence between  the  Jews  and  Gentiles  in  receiving  them  into  his 
kingdom.  Hence,  says  Peter,  "he  gave  them  the  same  gift 
which  he  gave  to  us  Jews  at  the  beginning,"  (never  since  Pente- 
cost.) Thus  Peter  was  authorized  to  command  those  Gentiles  to 
be  immersed  by  the  authority  of  the  Lord,  no  man  daring  to 
forbid  it.  But  these  gifts  of  the  Holy  Spirit  differed  exceedingly 
from  the  seasons  of  refreshment,  from  the  righteousness,  peace, 
and  joy  in  the  Holy  Spirit,  the  common  enjoyment  of  all  who 
were  immersed  into  the  name  of  the  Lord  Jesus  for  the  remission 
of  sins.* 

Let  it  be  noted  here,  as  pertinent  to  our  present  purpose,  that 
as  the  Apostle  Peter  was  interrupted  by  the  baptism  of  the  Holy 
Spirit,  when  he  began  to  speak  of  the  forgiveness  by  the  name  of 
the  Lord  Jesus ;  so  soon  as  he  saw  the  Lord  had  received  them, 
he  commanded  them  to  be  immersed  by  the  authority  of  the  Lord. 
And  here  I  must  propose  another  question  to  the  learned  and  the 
unlearned.  How  comes  it  to  pass  that,  though  once,  and  only 
once,  it  is  commanded  that  the  nations  who  believe  should  be  im- 
mersed into  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Spirit;  and  though  we  read  of  no  person  being  immersed 
into  this  name  in  this  way,  I  say,  how  comes  it  to  pass  that  all 
sects  use  these  words  without  a  scruple,  and  baptize  or  sprinkle 

»  See  Christian  Baptist,  vol.  vi.  p.  2G8. 


21i  THE   CHRISTIAN    SYSTEM. 

in  this  name;  when  more  than  once  persons  are  commanded  to  be 
\mmerf>e,d  J'or  the  remission  of  sins,  and  but  few  of  the  proclaimera 
can  be  induced  to  immerse  fur  the  remission  of  sins,  th(»u<!;h  so 
repeatedly  taught  and  proclaimed  by  the  Apostles?  Is  one  com- 
mand, unsupported  by  a  single  precedent,  sufficient  to  justify 
this  practice  of  Christians;  and  sundry  commands  and  precedents 
from  the  same  authority  insufficient  to  authorize  or  justify  us  in 
immersing  for  the  remission  of  sins?  Answer  this  who  can;  I 
cannot,  upon  any  other  principle  than  that  the  tyrant  Custom, 
\\h(,  gives  no  account  of  his  doings,  has  so  decreed. 

I  come  now  to  another  of  the  direct  and  positive  testimonies 
of  the  Apiistles,  showing  that  immersion  for  the  rcmissi<m  of  sins 
is  an  institution  of  Jesus  Christ.  It  is  the  address  of  Ananias  to 
Saul : — "Arise  and  be  immersed,  and  wash  away  your  sins,  call- 
ing upon  the  name  of  the  Lord."  On  this  testimony  we  have  not 
as  yet  drscanted  in  this  essay.  It  has  been  mentioned,  but  not 
examined. 

Paul,  like  the  Penfecostian  hearers,  when  convinced  of  the 
truth  of  tlie  pretensions  of  the  Messiah,  asked  what  7/e  should  do. 
He  was  commanded  to  go  into  Damascus,  and  it  should  be  told 
him  there  what  to  do.  It  was  told  him  in  the  words  now  before 
us.     But,  say  some,  this  cannot  be  understood  liferally. 

For  experiment,  then,  take  it  figuratively.  Of  what  was  it  figur- 
ative? Of  something  already  received?  Of  pardon  formerly  be- 
stowed? A  figure  of  the  past !  ?  This  is  anomnlous.  I  find  one 
writer,  and  but  one,  who  converts  this  into  a  commemorative  bap- 
tism, like  Israel's  commemorating  the  escape  from  Egypt,  or 
Christians  commemorating  the  Lord's  death.  And,  if  I  do  not 
mistake,  some  preacher  said  it  was  a  figurative  expression,  simi- 
lar to  "  Thifl  is  my  body"  !  One,  whom  T  pressed  out  of  all  re- 
fuges, was  Candid  enough  to  say,  he  really  did  not  know  what  it 
meant:  but  it  could  not  mean  that  Paul  was  to  "be  baptized  for 
the  remission  of  his  sins"  ! 

"  To  wash  aAvay  sins"  is  a  figurative  expression.  Like  other 
metaphoric  expressions,  it  puts  the  resemblance  in  place  of  the 
proper  word.  It  necessarily  means  something  analogous  to  what 
is  said.  But  we  are  said  to  be  washed  from  our  sin  in  or  l)y  the 
blood  of  Christ.  But  even  "tcashed  in  blood"  is  a  figurative  ex- 
pression, and  means  something  analogous  to  washing  in  water. 
Perhaps  we  may  find  in  another  expressi<m  a  means  of  recon- 
ciling these  strong  metaphors.  Rev.  vii.  14:  "They  have  washed 
their  robes,  and  made  them  white  in  the  blood  of  the  Lamb." 


THE   CHRISTIAN   SYSTEM.  216 

II»TP  are  two  things  equally  incomprehensible — to  wash  parmenta 
while  in  blood,  and  to  wash  away  sins  in  water  !  An  efficacy  is 
ascrilied  to  water  which  it  does  not  possess,  and,  as  certainly,  an 
efficacy  is  ascribed  to  blood  wliich  it  does  not  possess.  If  blood 
can  ichiten  or  cleanse  garments,  certainly  water  can  wash  away 
sins.  There  is,  then,  a  transferring  of  the  efficacy  of  blood  to 
water,  and  a  transferring  of  the  efficacy  of  water  to  blood.  Thia 
if=  a  plain  solution  of  the  whole  matter.  God  has  transferred,  in 
some  way,  the  whitening  efficacy  or  cleansing  power  of  water  to 
blood,  and  the  absolving  or  pardoning  power  of  blood  to  water. 
This  is  done  upon  the  same  principle  as  that  of  accounting  faith 
for  righteousness.  What  a  gracious  institution!  God  has^pened 
a  fountain  for  sin,  for  moral  pollution.  He  has  given  it  an  ex- 
tension far  and  wide  as  sin  has  spread — far  and  wide  as  water 
flows.  Wherever  water,  faith,  and  the  name  of  the  Father,  Sim, 
and  Holy  Spirit  are,  there  will  be  found  the  efficacy  of  the  bh)od 
of  Jesus.  Yes,  as  God  first  gave  the  efficacy  of  water  to  blood, 
he  has  now  given  the  efficacy  of  blood  to  water.  This,  as  was 
said,  is  figurative;  but  it  is  not  a  figure  which  misleads,  for  the 
meaning  is  given  without  a  figure,  viz.:  immersion  for  the  remis- 
sion of  sins.  And  to  him  that  made  the  washing  of  clay  from 
the  eyes  the  washing  away  of  blindness,  it  is  competent  to  make 
the  immersion  of  the  body  in  water  efficacious  to  the  washing 
away  of  s,\n  from  the  conscience. 

From  the  conscience,  I  say;  for  there  its  malignity  is  felt;  and 
it  is  only  in  releasing  the  conscience  from  guilt,  and  its  conse- 
quences— fear  and  shame,  that  we  are  released  from  tiie  dominion 
of  sin,  or  washed  from  its  pollution  in  this  world.  Thus  immer- 
sion, says  Peter,  saves  us,  not  by  cleansing  the  body  from  its 
filth,  but  the  conscience  from  its  guilt;  yes,  immersion  saves  iia 
by  burying  us  with  Christ,  raising  us  with  him,  and  so  our  coh- 
ficionces  are  purified  from  dead,  works  to  serve  the  living  God. 
Hence  our  Lord  gave  so  much  importance  to  immersion  in  giving 
the  commission  to  convert  the  world: — "i/e  that  believes  and  is 
immersed  shall  be  saved." 

But,  while  viewing  the  water  and  blood  as  made  to  unite  their 
powers,  as  certainly  as  Jesus  came  by  water  and  blood,  we  ought 
to  consider  another  testimony  given  to  thia  gracious  combination 
of  powers,  by  Paul  the  A])osth»: — "Being  sprinkled  in  heart  from 
an  evil  conscicnco,  and  being  washed  in  body  with  clean  water."* 


216  THE   CHRISTIAN    SYSTEM. 

The  application  of  water,  the  cleansing  element,  to  the  body,  \s 
made  in  this  gracious  Institution  to  reach  the  conscience,  as  did 
the  blood  of  sprinkling  under  the  law. 

Some  ask.  How  can  water,  which  penetrates  not  the  skin,  reach 
the  conscience?  They  boast  of  such  an  objection,  as  exhibiting 
great  intellect  and  good  sense.  But  little  do  they  think,  that,  in 
60  talking,  they  laugh  at  and  mock  the  whole  Divine  Economy, 
under  the  Old  and  New  Institutions:  for,  I  ask,  did  not  the  sacri- 
fices, and  Jewish  purifications,  someway  reach  the  conscience  of 
that  people?  If  they  did  not,  it  was  all  mere  frivolity  throughout. 
And  can  eating  bread,  and  drinking  wine,  not  influence  nor  affect 
the  so^?  And  cannot  the  breath  of  one  man  pierce  the  heart  of 
another,  and  so  move  his  blood,  as  to  make  his  head  a  fountain  of 
tears  ?  He  who  thus  objects  to  water,  and  the  import  of  immer- 
plon,  objects  to  the  whole  remedial  institution,  as  taught  by  Moses 
iind  by  Christ,  and  Insults  the  wisdom  and  goodness  of  God  in 
the  whole  scheme  of  salvation.  And  he  who  objects  to  water, 
because  It  can  only  take  away  the  filth  of  the  flesh,  ought  rather 
to  object  to  blood  ;  because  it  rather  besmears  and  pollutes  than 
cleanses  the  body,  and  cannot  touch  the  soul.  But  all  such  rea- 
soners  are  foolish  talkers.  To  submit  to  God's  institution  Is  our 
wisdom,  and  our  happiness.  The  experience  of  the  myriads  who 
were  immersed  for  the  remission  of  their  sins,  detailed  in  the 
Christian  scriptures,  to  say  nothing  of  those  immersed  in  our 
times,  is  worth  more  than  volumes  of  arguments  from  the  lips 
and  pens  of  those  who  can  only  regard  and  venerate  the  tradi- 
tions of  their  fatliers;  because  It  is  presumed  their  fathers  were 
wiser  and  more  able  to  judge  correctly  than  their  sons. 

But  as  it  Is  not  our  object  to  quote  and  expatiate  upon  all  the 
sacred  testimonies,  direct  and  allusive,  to  Immersion  for  the  re- 
mission of  sins,  we  shall  cl<»se  the  proof  and  illustration  of  this 
proposition  with  an  Incidental  allusion  to  the  cleansing  efficacy 
of  this  institution,  found  in  the  2d  Epistle  of  Peter.*  After  enu- 
merating the  additions  to  faith  necessary  to  secure  our  calling 
and  election,  of  which  covrarje  is  the  first,  and  charity,  or  uni- 
versal love,  the  last;  the  Apostle  says,  that  "he  who  lias  not 
these  things  is  blind,  shutting  his  e_ves,  and  forgetting  that  he 
was  purified  from  his  old  sins."  I  need  not  here  say,  that  this-  is, 
perhaps,  (and  certainly  as  far  as  I  know,)  universally  understood 
to  refer  to  Christian  immersion.     The  ''old  sins,"  or  ''former 

•  2  Peter  i.  8. 


THE   CHRISTIAN    SYSTEM.  217 

Sins,"  cam,  we  presume,  mean  no  other  sins  than  those  washed 
away  in  inunersion.  No  person  has  j'et  attempted  to  show  tliat 
tliese  wordi^  can  import  any  thing  else.  It  is  one  of  the  most 
uiierjuivocal,  and,  because  incidental,  one  of  the  most  decisive 
proofs,  that,  in  Peter's  judgment,  all  former  sins  were  remitted 
in  immersion.  With  Peter  we  began  our  proof  of  this  position, 
and  with  Peter  we  shall  end  our  proof  of  it.  He  first  proclaimed 
refi>rmati<in  for  the  remission  of  sins;  and  in  his  last  and  fare- 
well letters  to  the  Christian  communities  he  reminds  them  of 
that  purification  from  sin,  received  in  and  through  immersion  ; 
and  in  the  strongest  terms  cautions  them  against  forgetting  that 
they  were  so  purified. 

Were  any  pt-rson  to  reason  upon  the  simple  import  of  the 
actiiai  commanded  by  Jesus,  I  think  it  mi^ht  be  made  apparent 
from  the  actii»n  itself,  in  its  two  parts,  i/ie  burial  and  the  resurrec- 
tion, that  it  must  import  every  thing  which  we  have  heard  the 
Apostles  ascribe  to  it.  Corruption  goes  down  into  the  grave 
literally,  but  does  corruption  come  forth  out  of  it?  Is  there  no 
change  uf  state  in  the  grave?  Who  is  it  that  expects  to  come 
forth  from  the  grave  in  tiie  same  state  in  which  he  descends  into 
it?  The  first-born  from  the  dead  did  not;  nor  shall  any  of  them 
who  fall  as.leep  in  him.  IIow,  then,  can  it  be,  that  luiy  person 
buried  with  Christ  in  immersion  can  rise  with  Christ,  and*^ot 
rise  in  a  new  state?  !  Surely  the  Apostle  exhorts  to  a  new  life 
from  the  change  of  state  eflFected  in  immersion.  "  Since,  indeed, 
you  have  risen  with  Christ,  set  your  afiections  on  things  above." 
Walk  in  a  new  life. 

Again,  and  in  the  last  place  here, — Is  a  child  in  the  same  state 
after  as  before  its  birth?  Is  not  its  state  changed?  An<l  does  it 
not  live  a  new  life,  compared  with  its  former  mode  of  living?  As 
new-born  babes  desire  the  milk  of  the  breast,  so  let  the  newly- 
regenerate  desire  the  unadulterated  milk  of  the  Word,  that  they 
may  grow  thereby.  Call  immersion,  then,  a  new  birth,  a  wash- 
ing of  regeneration,  or  a  resurrection,  and  its  meaning  is  the 
same.  And  when  so  denominated,  it  must  import  that  change 
of  state  which  is  imported  in  putting  on  Christ,  in  being  par- 
doned, justified,  sanctified,  adopted,  reconciled,  saved,  which  was 
the  great  proposition  t«  be  proved  and  illustrated,  and  which  we 
think  has  been  proved  and  illustrated  by  the  preceding  testimo- 
nies and  reflections. 

Though  no  article  of  Christian  faith,  nor  item  of  Christian 
practice,  can,  legitimately,  rest  upon  any  testimony,  reasoning, 

19 


218  THE  CHRISTIAN   SYSTEM. 

or  authority,  oat  of  the  sacred  writings  of  the  Apostles,  were  il 
only  one  day  after  their  decease;  jet  the  views  and  practices  of 
those  who  were  the  contemporaries  or  the  pupils  of  the  Apostles 
and  their  immediate  successors  may  be  adduced  as  corroborating 
evidence  of  the  truths  taught,  and  the  practices  enjoined,  by  tho 
Apostles;  and,  as  such,  may  be  cited;  still  bearing  in  mind,  tha» 
where  the  testimony  of  Apostles  ends,  Christian  fa'th  necessarily 
terminates.  After  this  preliminary  remark,  I  proceed  to  sustain 
the  following  proposition : — 

Prop.  XI. — AU  the  apostolical  Fathers,  as  they  are  called;  all  the 
pupils  of  the  Apostles  ;  and  all  the  ecclesiastical  vrriters  of  ttotCf 
of  tJte  first  four  Christian  centuries,  whose  writings  ?iave  come 
down  to  us  ;  allude  to,  and  speak  of.  Christian  immersion,  as  the 
"  regeneration"  and  "  remission  of  sins"  spoken  of  in  the  New 
Testament. 

This  proposition  I  shall  sustain  by  the  testimony  of  those  who 
have  examined  all  Christian  antiquity,  and  by  citing  the  words 
of  those  usually  called  the  Apostolic  Fathers,  and  other  distin- 
guished writers  of  the  first  four  hundred  years.  We  shall  first 
summon  one  whose  name  is  familiar  throughout  Christendom. 
Wk^ther  the  writing  be  genuine  or  spurious,  it  is  on  all  hand^ 
admitted  to  be  a  fragment  of  the  highest  antiquity : — 


BARNABAS, 

In  his  catholic  epistle,  chapter  xi.,  says,  "Let  ns  now  inquire 
whether  the  Lord  took  care  to  manifest  any  thing  beforehand, 
concerning  water  and  the  cross.  Now,  for  the  former  of  these,  it 
is  written  to  the  people  of  Israel,  how  they  siiall  not  reeeire  that 
baptism  which  brings  to  forgiveness  of  sins  ;  but  shall  institute 
another  to  themselves  that  cannot.  For  thus  saith  the  Prophet, 
*  Be  astonished,  0  Heavens  I  and  let  the  earth  tremble  at  it  •  be- 
cause these  people  have  done  two  great  and  wicked  things;  They 
have  left  me,  the  fountain  of  living  waters,  and  have  digged  for 
themselves  broken  cisterns  that  can  hold  no  water.  Is  my  Iwily 
mountain  Zion  a  desolate  wilderness?  For  she  shall  be  as  a 
young  bird  when  its  nest  is  taken  away.'  " — "Consider  how  he  hath 
joined  both  the  cross  and  the  7cater  together.  For  this  lie  snifh, 
'Blessed  are  they  who,  putting  their  trust  in  the  cross,  descend  iiif< 
the  water;  for  they  shall  have  their  reward  in  due  time ;  then,  saith 


THE  CHRISTIAN   SYSTEM.  219 

he.  will  I  give  it  them.'  But  as  concerning  the  present  time,  he 
saith,  'Their  leaves  shall  not  fail.'  Meaning  thereby  that  every 
word  that  shall  go  out  of  your  mouth  shall  through  faith  and 
charity  be  to  the  conversion  and  hope  of  many.  In  like  manner 
does  another  Prophet  speak :  '  And  the  land  of  Jacob  was  the 
praise  of  all  the  earth ;'  magnifying  thereby  the  vessels  of  hi* 
Spirit.  And  what  follows?  '  And  there  was  a  river  running  on 
the  right  hand,  and  beautiful  trees  grew  up  by  it ;  and  he  that 
shall  eat  of  them  shall  live  forever.'  The  signification  of  which 
is  this : — that  we  go  down  into  the  river  full  of  sins  and  pollution; 
but  come  up  again  bi-inging  forth  fruit ;  having  in  our  hearts  the 
fear  and  lutpe  which  are  in  Jesus  by  the  Sjnrii:  'And  whosoever 
shall  eat  of  them  shall  live  forever.'  That  is,  whosoever  shall 
hearken  to  those  that  call  them,  and  shall  believe,  shall  live 
forever." 


CLEMENT    AND    HERMAS. 

The  former  gives  no  testimony  on  the  subject.     The  latter  de- 
poses as  foIlt)W3.* 

In  speaking  of  a  tower  built  upon  the  water,  by  which  he  sig- 
nified the  building  of  Christ's  church,  he  thus  speaks: — "Hear, 
therefore,  why  tl.e  tower  is  built  on  the  waters:  because  yoftf  lif% 
is  saved,  and  shall  be  saved,  by  water."  In  answer  to  the  ques- 
tion, "Why  did  the  stones  come  up  into  this  tower  out  of  the 
deep?"  he  says  it  was  necessary  for  them  to  come  up  by  (or 
through)  water,  that  they  might  be  at  rest;  for  they  could  not 
otiierwise  enter  into  the  kingilom  of  God :  for  before  any  one  re- 
ceives the  name  of  the  Son  of  God,  he  is  liable  to  death  ;  but  when 
he  receives  that  seal,  he  is  delivered  from  death  and  assigned  to 
life.  N<iw,  that  seal  is  water,  into  which  persons  go  down  liable 
t"  lU'ath,  but  come  out  of  it  assigned  to  life;  for  which  reason  to 
those  also  was  this  seal  preached ;  and  they  made  use  of  it  that 
tli''>  might  enter  the  Kingdom  of  God." 

Both  Clement  and  Ilermas  wrote  about  the  end  of  the  first  or 
bej^inriing  of  the  second  century. 

Hernias,  moreover,  deposps  as  follows,  in  another  work  of  his, 
called  "  The  Commands  of  Ilermas. "f 

"  And  1  said  to  him,  I  have  even  now  heard,  from  certain  teach- 
ers, that  there  Is  no  other  repentance  besides  that  of  baptism; 

*  Book  of  Similitudes,  chap.  xvi.  f  Com.  4,  chap.  Ui. 


220  THE   CHRISTIAN    SYSTEM. 

when  we  go  down  into  the  water,  and  receive  the  forgiveness  of 
sins,  and  after  that  we  should  sin  no  more,  but  live  in  purity. 
And  he  said  to  me,  Thou  hast  been  rightly  informed." 

Having  closely  and  repeatedly  examined  the  Epistles  of  Cle 
ment ;  of  Polycarp,  to  the  Philippians ;  of  Ignatius,  to  the  Ephe- 
eians ;  that  to  the  Magnesiatis;  that  to  the  Trallians,  the  Romans, 
the  Philadelphians,  the  Smyrnians,  and  his  Epistle  to  Polycarp ; 
together  with  the  catholic  Epistle  of  Barnabas,  and  the  genuine 
works  of  Ilermas,  I  can  affirm  that  the  preceding  extracts  are  the 
only  passages  in  all  these  writings  that  speak  of  immersion. 

Having  heard  the  apostolic  Fathers,  as  they  are  called,  depose 
to  the  views  of  the  pupils  of  the  Apostles,  down  to  a.d.  140;  I 
will  summon  a  very  learned  Pedobaptist  antiquarian,  who  can 
bring  forward  every  writer  and  Father,  down  to  the  fifth  century; 
and,  before  we  hear  any  of  his  witnesses,  we  shall  interrogate  him 
concerning  his  own  convictions  after  he  had  spent  many  years  in 
rummaging  all  Christian  antiquity : — 


TESTIMONY   OF  DR.  W.  WALL,   AUTHOR   OF   THE   HISTORY   OP 
INFANT   BAPTISM.* 

Pray,  Doctor,  have  you  examined  all  the  primitive  writers, 
from  the  death  of  John  down  to  the  fifth  century  ? 
W.  Wall— I  have. 

And  will  you  explicitly  avow  what  was  the  established  and 
universal  view  of  all  Christians,  public  and  private,  for  four  hun- 
dred years  from  the  nativity  of  the  Messiah,  on  the  import  of  the 
saying,  (John  iii.  5,)  "Except  a  man  be  born  of  water  and  the 
Spirit,  ho  cannot  enter  into  the  Kingdom  of  God"  ? 

W.  Wall. — "There  is  not  any  one  Christian  writer  of  any  an- 
tiquity in  any  language,  but  who  understands  it  of  baptism  ;  and, 
if  it  be  not  so  understood,  it  is  difficult  to  give  an  account  how  a 
person  is  born  of  water,  any  more  than  born  of  wood." 

Did  all  the  Christians,  public  and  private,  and  all  the  Christian 
writers  from  Barnabas  to  the  times  of  Pelagius,  (419,)  as  far  as 
you  know,  continue  to  use  the  term  regenerate  as  onli/  applicable 
.  ,"  to  immersion? 

-^      W.  Wall. — "The  Christians  did,  in  all  ancient  times,  continue 

^      the  use  of  this   name   'regeneration,'  for  baptism;  so  that  they 

,,;      never  use  the  word  'regenerate,'  or  'bom  again,'  but  they  meac 

*  4tb  London  edition,  p.  lid,  toI.  i.  i.D.  1829. 


THE  CHRISTIAN   SYSTEM.  221 

or  denote  by  it,  baptism.  And  almost  all  the  quotations  which  I 
ehall  bring  in  this  book  shall  be  instances  of  it."* 

Did  they  not  also  substitute  for  "bapiimi"  and  *' baptize,"  the 
words  renewed,  sanctified,  sealed,  enlightened,  initiated,  as  well  as 
regenerated  f 

W.  Wail. — "  For  to  baptize,  they  used  the  following  words  :— 
Most  ooninioniy,  anagenuuo,  to  regenerate ;  sometimes,  kaiuopoieo, 
to  renew  ;  frequently,  agiuzo,  to  sanctify.  Sometimes  they  call 
it  the  seal;  and  frequently,  ilhninnation,  as  it  is  also  called,  lieb. 
vi.  4;  and  s(.metinie8,  teliosis,  initiation."!  "St.  Austin,  not  less 
tlian  a  hundred  times,  expresses  baptized  by  the  word  sauctiJied."X 

We  shall  now  see  some  of  W.  Wall's  witnesses;  and  I  choose 
rather  to  introduce  them  from  his  own  pen,  as  he  cannot  be  sup- 
posed partial  to  the  views  I  have  presented  in  this  essay : — 


JUSTIN    MARTYR. 

Justin  Martyr  wrote  about  forty  years  after  John  the  Apostle 
died,  and  stands  most  conspicuous  among  the  primitive  Fathers, 
lie  addressed  an  apology  to  the  Emperor  Antoninus  Pius.  In 
this  apology  he  narrates  the  practices  of  the  Cliristians,  and  the 
reasons  of  them.  Concerning  those  who  are  persuaded  and  be- 
lieve the  thin<;s  which  are  taught,  and  who  promise  to  live  ac- 
cording to  them,  he  writes: — 

"  Then  we  bring  them  to  some  place  where  there  is  water,  and 
they  are  regenerated  by  the  same  way  of  regeneration  by  which 
we  were  regenerated :  for  they  are  washed  in  water  (en  to  udati) 
in  the  name  of  God  the  Father  and  Lord  of  all  things,  and  of  our 
Saviour  Jesus  Christ,  and  of  the  Holy  Spirit;  for  Christ  says, 
Unless  you  be  regenerated  you  cannot  enter  into  the  Kingdom  of 
Heaven;  and  everybody  knows  it  is  impossible  for  those  who 
are  once  generated  (or  born)  to  enter  again  into  their  mother's 
womb." 

"  It  was  foretold  by  Isaiah,  as  I  said,  by  what  means  they  who 
should  repent  of  their  sins  might  escape  them  ;  and  was  written 
in  those  words,  'Wash  you,  make  you  clean,  put  away  the 
evil,'"  &c. 

"  And  we  have  been  taught  by  the  Apostles  this  reason  for  this 
thinir.  Because  we,  being  ignorant  of  our  first  birth,  were  gene- 
rated by  necessity  (ot  course  of  nature)  and  have  been  brought 

•  Vol.  i.  p.  24.  t  Vol.  i.  p.  8.  *  ^age  191. 


222  THE  CHRISTIAN    SYSTEM. 

up  in  all  customs  and  conversation  ;  that  we  should  not  jontinue 
chililreii  ol  that  n -oessity  and  iguonuice,  but  of  will  (or  choice) 
and  knowledge,  and  should  obta  n  JoryiDeuests  oj  the  «i/w  in  which 
they  have  lived,  by  water,  (or  in  water.)  Then  i.s  invoked  o\or 
him  that  has  a  mind  to  be  regenerated,  the  name  of  G(»d  the 
Father,  &c.     And  this  washing  is  called  the  enlightening." 

As  you  trace  the  history  of  infant  baptism,  Mr.  Wall,  as  nijrh 
the  apostolic  times  as  possible,  pray,  why  do  you  quote  JiStiji 
AJartyr,  who  never  mentions  it? 

W.  Wall. — "Because  liis  is  the  most  ancient  account  of  the  tcay 
of  baptizing,  next  the  scripture ;  and  shows  the  plain  and  simple 
manner  of  administering  it.  iiecausc  it  shows  that  t.;e  (Jltnsiiuns 
of  those  times  (many  of  w  hom  lived  in  the  days  of  tlie  Apostles) 
used  the  word  '  regeneration'  ((^r  ^  being  born  again')  for  bap- 
tisin;  and  that  they  were  taught  to  do  so  by  the  Apostles.  ,  And 
because  we  see  by  it  that  they  understood  John  iii.  5,  of  water 
baptism;  and  so  did  all  the  writers  of  these  four  hundred  years, 

NOT  ONE  MAN  EXCEPTED." — p.  54. 

Did  any  of  the  ancients  use  the  word  matheteiieo  (to  disciple) 
as  it  is  used  in  the  commission ;  or  did  they  call  the  baptized  dis- 
cipled  ? 

W.  Wall. — "Justin  Martyr,  in  bis  second  apology  to  Antoninus, 
uses  it.  His  words  are,  'Several  persons  among  us,  of  sixty 
and  seventy  years  old,  of  both  sexes,  who  \cere  discipled  {ma- 
theteueo)  to  Christ,  in  or  from  their  childhood,  do  continue  uncor- 
rupted." — p.  54. 

Su  soon  as  they  began  to  mysticize,  they  began  to  teach  that 
immersion  without  faith  would  obtain  remission  of  sins,  and  that 
immersion  without  faith  was  regeneration.  Then  came  the  de- 
bates about  original  sin:  and  so  soon  as  original  sin  was  proved, 
then  came  the  necessity  of  infant  immersion  for  the  remission  of 
original  sin.  And  so  undisputed  was  the  import  of  baptism  for 
remission,  that  when  the  Pelagians  denied  original  sin,  pressed 
with  the  difficulty,  "why  immerse  those  who  have  no  sins?"  they 
•were  pushed  to  invent  actual  sins  for  infants  ;  such  as  their  crying, 
peevishness,  restlessness,  &c.,  on  account  of  which  sins  they  sup- 
posed that  infants  might  with  propriety  be  immersed,  though 
they  had  no  original  sin. 

TERTULLIAN. 

Tertullian,  the  first  who  mentions  infant  baptism,  flourished 
about  A.  D.  216.     He  writes  against  the  practice ;  and  among  his 


THE  CHRISTIAN    SYSTEM.  223 

most  conclusive  arguments  against  infant  immersion,  (for  then 
thei*e  was  no  sprinkling,)  he  assumes,  as  a  fundamental  principle 
not  to  be  questioned,  that  immersion  was  for  the  remission  of  sins  ; 
and,  this  being  universally  conceded,  he  argues  as  follows : — 

"  Our  Lord  says,  indeed,  '  Do  not  forbid  them  to  come  to  me ;' 
therefore,  lot  them  come  when  they  are  grown  up — let  them  come 
when  they  understand — when  they  are  instructed  whither  it  is 
that  they  come.  Let  them  be  made  Christians  when  tliey  can 
know  Christ.  What  need  their  guiltless  age  make  such  haste  to 
the  forgixieness  of  sins?  Men  will  proceed  mere  warily  in  worldly 
goods ;  and  he  that  should  not  have  earthly  goods  committed  to 
him  yet  shall  have  heavenly  !  Let  them  know  how  to  desire  this 
salvation,  that  you  may  appear  to  have  given  to  one  that  asketb." 
—p.  74. 

ORIGEN. 

Origen,  though  so  great  a  visionary,  is,  nevertheless,  a  com- 
petent witness  in  any  question  of  fact.  And  here  I  would  again 
remind  the  reader,  that  it  is  as  witnesses  in  a  question  oi  fact, 
and  not  of  opinion,  we  summon  these  ancients.  It  is  not  to  tell 
their  own  opinions,  nor  the  reasons  of  them,  but  to  depose  what 
were  the  views  of  Christians  on  this  institution  in  their  times. 
There  was  no  controversy  on  this  subject  for  more  tlian  four 
hundred  years,  and  therefore  we  expect  only  to  find  incidental 
allusions  to  it;  but  these  are  numerous,  and  of  the  most  unques- 
tionable character.     Origen,  in  his  homily  upon  Luke,  says, — 

"  Infants  are  baptized  for  the  forgiveness  of  their  sins.  Of 
what  sins?  Or  when  have  they  sinned?  Or  how  can  any  reason 
of  the  law,  in  their  case,  hold  good,  but  according  to  tiiat  sense 
that  we  mentioned  even  now?  (that  is)  none  is  free  from  pollu- 
tion, though  his  life  be  but  the  length  of  one  day  upon  the 
earth." 

And  in  another  place  he  says,  that 

"The  baptism  of  the  church  is  given  for  the  forgiveness  of 
Bins." 

And  again —  ^ 

"  If  there  were  nothing  in  infants  that  wanted  forgiveness  and 
mercy,  the  grace  of  baptism  would  he  needless  to  them." 

In  another  place  he  saje, — 

"  But  in  the  rcgcueration,  (or  new  birth.)  by  the  larer,  (or  bap- 
tism.) every  one  that  is  born  again  of  water  and  the  Spirit  is 


224  THE  CHRISTIAN    SYSTEM. 

clear  Irom  pollution  :  clear  (as  I  may  venture  to  say)  as  by  a  glass 
darkly."— p.  82. 

But  now  let  me  ask  Dr.  Wall, — Do  Gregory  Nazlnnzen,  Basil, 
Ambrose,  Chrysostom,  and  St.  Austin,  concur  with  all  their  pre- 
decessors in  those  views  of  regeneration  and  remission  ? 

W.  Wall. — "  Yes,  exactly.  I  have  observed,  among  the  several 
names  which  the  ancients  give  to  baptism,  they  often  by  this 
phrase,  '  iJie  forgiveness  of  siiis,'  do  mean  the  sacrament  of  bap- 
tism."— p.  179,  And  as  for  Chrysostom,  he  expressly  says,  "In 
baptism,  or  the  spiritual  circumcision,  there  is  no  trouble  to  be 
undergone  but  to  throw  off  the  load  of  sins,  and  to  receive  par- 
don for  all  foregoing  offences." — p.  182.  And  again:  "There  is 
no  receiving  or  having  the  bequeathed  inheritance  before  one  is 
baptized;  and  none  can  be  called  a  son  till  be  is  baptized." — 
p.  183. 

The  controversy  about  infant  baptism  and  original  sin  were 
contemporaneous;  and  just  so  soon  as  they  decided  the  nature 
and  extent  of  original  sin,  baptism  for  the  remission  of  sins  was 
given  to  infixnts  because  of  this  pollution,  and  defended  because 
of  the  necessity  of  regeneration  and  forgiveness  to  salvation  ;  and 
because  immersion  was  universally  admitted  to  be  the  scriptural 
regeneration  and  remission.  In  this  way,  there  is  no  reasonable 
doubt  but  infant  baptism  began  ;  and  for  convenience'  sake,  as  Dr. 
Wall  contends,  it  was  substituted  by  inft\nt  sprinkling. 

Unless  wc  were  to  transcribe  all  the  testimonies  of  antiquity, 
one  by  one,  no  greater  assurance  can  be  given,  that,  for  more  than 
four  hundred  years  after  Christ,  all  writers,  orthodox  and  hetero- 
dox, Pelagius  and  Austin  not  excepted,  concurred  in  the  preced- 
ing views.  Were  I  to  summon  others — Eusebius,  Dupin,  Light- 
foot,  and  Hammond,  cum  multis  aliis,  will  depose  the  same. 

This  proposition  we  will  dismiss  with  the  testimony  of  the 
most  renowned  of  the  bishops  of  Africa.  I  extract  it  from  a  work 
now  generally  read,  called  the  "  History  of  the  Martyrs."  It  is 
from  the  account  Cyprian  gives  of  his  conversion, — p.  317. 

CYPRIAN. 

"  While  (says  he)  I  lay  in  darkness  and  nnccrtainty,  I  thought 
on  what  I  had  heard  of  a  second  birth,  proposed  by  the  divine 
goodness;  but  could  not  coniprcheml  how  a  man  could  rccpivc  a 
new  life  from  his  being  immersed  in  water,  cease  to  be  what  lie 
was  before,  and  still  remain  the  same  body.    How,  said  I,  can 


THE   CHRISTIAN    SYSTEM.  iJ25 

such  a  change  be  possible  ?  IIow  can  he  who  is  grown  old  in  a 
worldly  way  of  living  strip  himself  of  his  iormer  inclinations 
and  inveterate  habits?  Can  he  who  has  spent  his  whule  time  in 
plenty,  and  indulged  his  appetite  without  restraint,  ever  be  trans- 
formed into  an  example  of  frugality  and  sobriety?  Or  he  who 
has  always  appeared  in  splendid  apparel  stoop  to  the  plain,  sim- 
ple, and  unornumented  dress  of  the  common  people  ?  It  is  impos- 
sible for  a  man  who  has  borne  the  most  honorable  posts  ever  to 
submit  to  lead  a  private  and  obscure  life;  or  that  he  who  was 
never  seen  in  public  without  a  erowd  of  attendants,  and  persons 
who  endeavored  to  make  their  fortunes  by  attending  him,  should 
ever  bear  to  be  alone.  This  (continues  he)  was  my  way  of  ar- 
guing: I  thought  it  was  impossible  for  me  to  leave  my  former 
course  of  life,  and  tlie  habits  I  was  then  engaged  in  and  accus- 
tomed to:  but  no  sooner  did  the  life-giving  water  wash  the  spots 
ofi'  my  soul,  than  my  heart  received  the  heavenly  liglit  of  the 
Holy  Spirit,  which  transformed  me  into  a  new  creature  ;  all  my 
difficulties  were  cleared,  my  doubts  dissolved,  and  my  darkness 
dispelled.  I  was  then  able  to  do  what  before  seemed  impojs.blj; 
could  discern  that  my  former  life  was  earthly  and  sinful,  aceOid- 
ing  to  the  impurity  of  my  birth  ;  but  that  my  spiritual  birth  gave 
me  new  ideas  and  iucliuatious,  and  directed  all  my  views  to 
God." 

Cyprian  flourished  a.d.  250. 


Prop.  XII. — But  even  the  reformed  creeds,  Episcopalian,  Presbyte- 
rian, Mdhodiit,  and  Bj.ptiit,  subdantiallif  acow  the  same  cietos 
of  immersion,  though  apparently  afraid  to  carry  them  out  in 
Jaith  and  practice. 

Tills  proposition  will  be  sustained  by  an  extract  from  the  creed 
of  each  of  these  sects. 


EPISCOPALIAN. 

The  clergy  are  ordered,  before  proceeding  to  baptize,  tc  make 
the  following  prayer.* 

"  Almighty  and  everlasting  God,  who  of  thy  great  merc\-  didst 
save  Noah  and  his  family  in  the  Ark  from  perishing  by  water; 
and  aiso  dids:  safely  lead  the  children  of  Israel  thy  people  thrjugh 

•  Common  Prayor,  p.  165. 


226  THE   CURISTIAN    SYSTEM. 

the  Red  Sea ;  figaring  thereby  the  holy  baptism  ;  and,  by  the  bap- 
ti.^im  of  thy  well-beloved  Son  Jes-us  Christ  in  the  river  Jordan, 
didst  sanctify  th«  element  of  water,  in  the  mystical  washing 
away  of  sin  ;  we  beseech  thee,  for  thine  infinite  mercies,  that  thou 
wilt  mercifully  look  upon  these  thy  sei~Dants ;  wash  tJietn  and  sanc- 
tify tliem  with  the  Holy  Ghost ;  that  they,  being  delivered  from  thy 
wrath,  may  be  received  into  the  Ark  of  Christ's  Church  ;  and, 
being  steadftist  in  faith,  joyful  through  hope,  and  rooted  in  charity, 
may  so  pass  the  waves  of  this  troublesome  world,  that  finally 
tltey  may  come  to  the  land  of  everlasting  life ;  there  to  reign  with 
thee,  world  without  end,  through  Jesus  Christ  our  Lord.  Amen." 

After  reading  a  part  of  the  discourse  with  Nicoderaus,  they  are 
ordered  to  make  the  following  exhortation.* 

"  Beloved,  ye  hear  in  this  gospel  the  express  words  of  our  Sa- 
viour Christ,  that  except  a  man  be  born  of  water  and  the  Spirit 
he  cannot  enter  into  the  Kingdom  of  God.  Whereby  ye  may 
perceive  the  great  necessity  of  this  sacrament,  where  it  may  be 
had.  Likewise  immediately  before  his  ascension  into  Heaven, 
(as  we  read  in  the  last  chapter  of  St.  Mark's  Gospel,)  he  gave 
command  to  his  disciples,  saying,  Go  }'e  into  all  the  world  and 
preach  the  gospel  to  every  creature.  lie  that  believeth  and  is  bap- 
tized shall  be  saved  ;  but  he  that  believeth  not  shall  be  damned. 
Which  also  showeth  unto  us  the  gresit  benefit  we  reap  thereby. 
For  which  cause  St.  Peter,  the  Apostle,  when,  upon  his  first 
preaching  of  the  gospel,  many  were  pricked  at  the  heart,  and  said 
to  him  and  the  rest  of  the  Apostles,  Men  and  brethren,  what  shall 
we  do?  replied,  and  said  unto  them.  Repent  and  be  baptized  every 
one  of  you,  for  the  remission  of  sins,  and  ye  shall  receive  the 
gift  of  the  Holy  Ghost:  for  the  promise  is  to  you  and  your  chil- 
dren, and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our 
God  shall  call.  And  with  many  other  words  exhorted  he  them, 
saying,  Save  yourselves  from  this  untoward  generation.  For,  as 
the  same  Apostle  testifieth  in  another  place,  even  baptism  doth 
also  now  save  us,  (not  the  putting  away  the  filth  of  the  flesh,  hut 
the  answer  of  a  good  conscience  towards  God,)  by  the  resurrec- 
tion of  Jesus  Christ.  Doubt  ye  not,  therefore,  but  earnestly  be- 
lieve, that  he  will  favorably  receive  these  present  persons,  truly 
repenting,  and  coming  unto  him  by  faith  ;  that  he  will  grant  them 
remission  of  <7<ejr  sins,  and  bestow  upon  them  the  Holy  Ghost  • 
that  he  will  give  them  the  blessings  of  eternal  life,  and  make  them 
partakers  of  his  everlasting  kingdom." 

♦  P»ge  165. 


.         THE   CHRISTIAN    SYSTEM.  227 

This,  I  need  not  add,  is  in  accordance  with  the  sentiments  ad- 
vanced in  this  essay.  What  a  pity  tliat  the  Episcopal  Church 
djes  not  believe  and  practise  her  own  creed  1 


PRESBYTERIAN. 

The  Presbyterian  Confession,  on  Baptism,  xxviii.  sec.  1,  do- 
chvres  tliat — 

"  Baptism  is  a  sacrament  of  the  New  Testament,  ordained  by 
Jesus  Christ,  not  only  for  the  solemn  admission  of  the  party  bap- 
tized into  the  visible  church  ;  but  also  to  be  unto  him  a  sign  and 
seal  of  the  covenant  of  grace,  of  his  engrafting  into  Christ,  of 
regpni'ration,  of  remission  of  sins,  and  of  his  giving  up  unto  God, 
through  Jesus  Christ,  to  walk  in  newness  of  life :  which  sacra- 
ment is,  by  Christ's  own  appointment,  to  be  continued  in  hia 
church  until  the  end  of  the  world." 

"A  sign  and  seal  of  remission  of  sins!"  This  is  much  nigher 
the  truth  than  this  church  seems  to  be  apprized  of.  However, 
she  cannot  believe  her  own  creed ;  for  she  does  not  believe  that 
baptism  is  a  sign  and  a  seal  of  remission  of  sins,  nor  of  regene- 
ration in  her  own  sense  of  it,  to  her  baptized  or  sprinkleil  infants; 
but  in  paying  any  regard  to  the  Scriptures,  she  could  not  say  less 
than  she  has  said.  It  is  no  wonder  that  many  sectaries  cannot  bo. 
persuaded  to  think  that  the  scriptures  mean  what  they  say:  for 
they  are  so  much  accustomed  to  say  what  they  do  not  mean,  that 
they  cannot  think  God  does  mean  what  he  says. 


METHODIST. 

The  Methodist  Creed  says — 

"  Dearly  beloved,  forasmuch  as  all  men  are  conceived  and  born 
in  sin,  (and  that  which  is  born  of  the  flesli  is  flesh,  and  they  that 
are  in  the  flesh  cannot  please  God,  but  live  in  sin,  c(mimitting 
many  actual  transgressions:)  and  that  our  Saviour  Christ  saith. 
None  shall  enter  into  the  Kingdom  of  God,  except  he  be  regene- 
rate and  born  anew  of  water  and  of  the  Holy  Ghost ;  I  beseech 
you  to  call  upon  God  the  Father,  through  our  Lord  Jesus  Christ, 
that  of  his  bounteous  goodness  he  will  gr«nt  to  these  persons  that 
wliich  by  nature  thei/  cannot  nave;  that  ihei/ mny  be  baptized 
with  water  and  the  Holy  Ghost,  and  received  into  Christ's  holy 
church,  and  made  lively  members  of  the  samo." 


228  THE   CHRISTIAN    SYSTEM. 

Then  it  is  ordained  that  the  minister  say,  or  repeat,  the  follow* 
ing  prayer  :— 

"Alniiglity  nnd  immortal  God,  the  aid  of  all  that  need,  the 
helper  of  a. I  that  flee  to  thee  for  succor,  the  life  of  them  that  be- 
lieve, and  the  resurrection  of  the  dead :  We  call  upon  thee  for 
these  pemons ;  that  they,  coming  to  thy  holy  baptism,  may  receive 
r mission  of  their  sins  by  sjiiiitual  regeneration.  Receive  them, 
0  L'lid,  as  thou  hast  pronii  el  by  thy  well-beloved  Son,  siying, 
Asit,  uiid  ye  shal  receive;  seek,  and  ye  shall  find;  knock,  and 
it  shall  be  opened  unto  ynu:  so  give  unto  us  that  ask  ;  let  us  that 
seek,  find;  open  thegite  unto  us  that  knock;  that  these  persons 
may  enjoy  the  everiasiing  benediction  of  the  heavenly  washing, 
and  may  come  to  the  eternal  kingdom  which  thou  hjist  promised 
by  Christ  our  Lord.  Amen." — Dis.,  p.  105. 

Thus  the  Methodist  creed  and  church  are  nearly  as  scriptural 
as  tlie  church  from  which  they  sprang.  She  prays  for  those  to 
be  baptized,  that  in  baptism  they  may  receive  ihe  remission  of 
sins  !     Does  she  believe  what  she  says  ? 


BAPTIST. 

Chapter 'S.XX.  Section!. — "Baptism  is  an  ordinance  of  the 
New  Testament,  ordained  by  Jesus  Christ,  to  be  unto  the  party 
baptized  a  sign  of  his  ftliowship  with  him  in  his  death  and  resur- 
rection ;  of  his  being  engrafted  into  him  ;  of  remission  of  sins, 
and  of  his  giving  up  unto  God,  through  Jesus  Christ,  tj  live  and 
M'alk  in  newness  of  life." 

The  Baptist  f  )llows  the  Presbyterian  church  as  servilely  as  the 
Methodist  church  follows  the  English  hierarchy.  But  she  avows 
her  faith  that  immersion  is  a  sic/n  of  remi.-sion.  A  sign  of  the 
past,  the  present,  or  the  future!     A  sign  accompanying! 

The  Confession  oj"  Bohemia. — "  We  believe  that  whatsoever  by 
baptism  is  in  the  outward  ceremony  signified  and  witnessed,  ail 
that  doth  the  Lord  God  perform  inwardly.  That  is,  he  washeth 
away  sin,  begetteth  a  m.an  again,  and  bestoweth  salvation  upon 
him  ;  for  the  bestowing  of  these  excellent  fruits  was  holy  baptism 
given  and  granted  to  the  church." 

The  Confession  of  Angsburg. — "Concerning  baptism,  they  teach 
thai  it  is  necessary  to  salvation,  as  a  ceremony  ordained  of  Christ: 
also,  by  baptism  tbc  grace  of  God  is  uflfered." 


THE   CHRISTIAN   SYSTEM.  229 

The  Confession  of  Saxony. — "  I  baptize  thee — that  is,  I  do  wit- 
ness thiit  by  this  dipping  thy  sins  be  washed  away,  and  that  thou 
art  now  received  of  tlie  true  God." 

The  Confession  of  Witteiiburg. — "  We  believe  and  confess  th<at 
baptism  is  that  sea,  into  the  bottom  whereof,  as  the  Prophet  saith, 
God  doth  cast  all  our  sins." 

The  Confession  of  Helvetia. — "  To  be  baptized  in  the  name  of 
Christ  is  to  be  enrolled,  entered,  and  received  into  the  covenant 
and  family,  and  so  into  the  inheritance,  of  the  sons  of  God ;  tliat 
is  to  say,  to  be  called  the  sons  of  God,  to  be  purged  also  from  the 
filthiuess  of  sins,  and  to  be  endued  with  the  manifold  grace  of 
God,  and  to  lead  a  new  and  innocent  life." 

The  Confession  of  Sueveland. — "As  touching  baptism,  we  con. 
fess  that  it  is  the  font  of  regeneration,  washeth  away  sins,  and 
saveth  us.  But  all  these  things  we  do  understand  as  St.  Peter 
doth  interpret  them.     1  Peter  iii.  21." 

Westminster  Assembly. — "Before  baptism  the  minister  is  to  use 
some  words  of  instruction — showing  that  it  is  instituted  by  our 
Lord  Jesus  Christ;  that  it  is  a  seal  of  the  covenant  of  grace,  of 
our  engrafting  into  Christ,  and  of  our  union  with  him,  of  i-emis- 
sion  of  sins,  re-ijeneration,  and  life  eternal." 

Tne  Roman  Catholic  and  the  Greek  church  say,  "  We  believe 
in  one  baptism  for  the  remission  of  sins." 

Calvin  makes  remission  the  principal  thing  in  Baptism.* 

"  Baptihm,"  says  he,  "  resembles  a  legal  instrument  properly 
attested,  by  which  he  assures  us  that  all  our  sins  are  cancelled, 
effaced,  and  obliterated,  so  that  they  will  never  appeair  in  his  sight, 
or  come  into  his  remembrance,  or  be  imputed  to  us.  For  he  com- 
mands all  who  believe,  to  be  baptized  for  the  remission  of  their 
sins.  Therefore,  those  who  have  imagined  that  baptism  is  nothing 
more  than  a  mark  or  sign  by  which  we  profess  our  religion  before 
men,  as  soldiers  wear  the  insignia  of  their  sovereign  as  a  mark 
of  their  profession,  have  not  cimsidered  that  which  was  the 
principal  thing  in  baptism  ;  which  is,  that  we  ought  to  receive  it 
with  this  promise — He  that  believeth  and  is  baptized  shall  be 
saved." 

''  The  ancient  Christian  church,  from  the  highest  antiquity, 
after  the  apostolic  times,  appears  generally  to  have  thought  that 
baptism  is  absolutely  necessary  for  all  that  would  be  saved  by 
the  grace  of  Jesus  Christ."! 

*  Intt.  1.  4,  cxv.  p.  327.  t  Vitring«,  torn.  t.  50,  U.  c.  8,  9. 


230  THE  CHRISTIAN    SYSTEM. 

"  Most  of  the  ancients  concluded  that  baptism  was  no  less  ne< 
cessary  unto  salvation  than  faith  or  repentance  itself."* 

John  Wesley,  in  his  comment  on  the  New  Testament,  (p.  250,) 
speaks  plainer  than  either  the  Methodist  Discipline,  or  the  Re- 
gular Baptist  Confession.  His  words  are: — "  Baptism,  adminis- 
tered to  real  penitents,  is  both  a  means  and  a  seal  of  pardon.  Nor 
did  God  ordinarily  in  the  primitive  church  bestow  this  (pardon) 
on  any,  unless  through  this  means."  This  is  almost,  if  not  alto- 
gether, as  much  as  we  have  said  on  the  forgiveness  of  sins  through 
immersion. 

May  we  not  say  that  we  have  sustained  this  last  proposition  tc 
the  full  extent  of  the  terms  thereof? 

With  the  testimony  of  John  Wesley,  the  last  of  the  reformers, 
I  close  my  list  of  human  vouchers  for  the  import  of  Christian 
immersion.  This  list  I  could  swell  greatly  ;  for,  indeed,  I  have 
been  quite  disappointed  in  looking  back  into  creeds,  councils, 
commentators,  and  reformers,  ancient  ami  modern,  I  begin  to 
fear  that  I  shall  be  suspected  to  have  come  to  the  conclusions 
which  I  have  exhibited,  from  consulting  human  writings,  creeds, 
and  reformers.  My  fears  are  not  that  we,  who  plead  for  reft)r- 
mation,  may  appear  to  have  nothing  oriiiinal  to  offer  in  this  re- 
formation ;  that  we  are  mere  gleaners  in  the  fields  which  other 
minds  have  cultivated.  It  is  not  on  this  account  our  fears  are 
excited,  fur  the  reformation  we  plead  is  not  characterized  by  new 
and  original  ideas,  or  human  inventions;  but  by  a  return  to  the 
original  ideas  and  institutions  developed  in  the  New  Institution. 
But  we  fear  lest  any  should  suspect  the  views  offered  to  be  ti 
human  invention  or  traditi(m  ;  because  we  have  found  so  much 
countenance  for  them  in  the  works  of  the  most  ancient  and  re- 
nowned Christian  writers,  and  tlic  creeds  of  ancient  and  modern 
reformers.  We  can  assure  our  readers,  however,  that  we  have 
beon  led  to  these  conclusions  by  the  simple  perusal,  the  unpre- 
judiced and  impartial  examination,  of  the  New  Testament  alone. 
Aiid  we  may  add,  that  we  are  as  much  astonished  as  any  read(!r 
of  this  essay  can  l»e,  to  find  such  a  cloud  of  wiluesses  to  the  truth 
and  importance  of  the  views  offered. 

Tlie  propositions  now  proved  and  illustrated  must  convince 
all  that  there  is  some  connection  between  immersion  and  the  for- 
giveness of  sins.  What  that  connection  is,  may  be  disputed  by 
some:  but  that  duch  a  connection  exists,  none  can  dispute,  who 

•  Owen  on  Justification,  c.  ii.  p.  183. 


TOE   CHRISTIAN    SYSTEM.  231 

acknowledge  the  New  Testament  to  contain  a  divine  communica- 
tion to  man.  With  John  Wesley,  we  say,  it  is  "to  the  believing 
tlie  means  and  seal  of  pardon  fur  all  previous  oifences ;"  and  we 
not  only  say  we  think  so,  but  we  preach  it  as  such,  and  practise 
it  as  such.  Those  who  think  of  any  other  connection  would  do 
well  to  attempt  to  form  clear  ideas  of  wliat  they  mean;  for  we  are 
assured  there  is  no  meaning  in  any  other  connection.  To  make 
it  a  commemorative  sign  of  past  remission  is  an  outrage  upon  all 
rules  of  interpretation,  and  a  perfect  anomaly  in  all  the  revelation 
of  God.  To  make  it,  prospectively,  the  sign  of  a  future  remission, 
is  liable  to  the  same  exceptions.  Nothing  remains  but  that  it  be 
considered — what  it  is  in  truth — the  accompanying  sign  of  an  ac- 
companying remission  ;  the  sig.i  and  the  seal,  or  the  means  and 
the  seal,  of  remission  then  granted  through  the  water,  connected 
with  the  blood  of  Jesus,  by  the  divine  appointment,  and  through 
our  faith  in  it. 

We  have  heard  some  objections,  and  we  can  conceive  of  others 
which  may  be  presented,  to  immersion  for  the  remission  of  sins. 
There  can  be  objections  made  to  any  person,  doctrine,  sentiment, 
or  practice,  natural,  moral,  political,  or  religious,  that  ever  ex- 
isted. But,  notwithstanding  all  the  objections  made  to  every 
thing,  tliere  are  thousands  of  matters  and  things  we  hold  to  bo 
facts  and  truths  indubitable.  Among  tliese  certain  and  sure 
things,  not  to  be  shaken,  is  this  Cliristian  institution. 

We  will  state  and  examine  some  objections  partially  noticed 
already ;  but,  because  they  are  the  most  common,  or  may  become 
common,  we  will  bestow  upon  them  a  formal  statement  and  a 
formal  refutation. 

Objection  I. — "To  make  the  attainment  and  the  enjoyment  of 
present  salvation,  pardon,  justificaticm,  sanctificatioii,  reconcilia- 
tion, adoption,  dependent  upon  the  contingency  of  water  being 
present,  or  accessible,  is  beneath  the  dignity  and  character  of  a 
salvation  from  God." 

And  to  make  the  attainment  and  the  enjoyment  of  present 
salvation,  pardon,  &c.  dependent  upon  the  contingency  of  faith 
being  {iresent  or  accessible — upon  the  blood  of  Jesus  Chris:  biding 
heard  of,  or  known — is  equally  objectionable;  for  what  is  faith  but 
the  belief  of  testimony?  Or  what  is  it  in  the  most  popular  sense 
but  something  wrought  in  the  heart,  a  compound  of  knowledge 
and  feeling,  of  assent  and  consent?  And  are  not  both  blnod  and 
faith  less  accessible  to  mankind  than  the  element  of  water?     llow 


232  THE   CHRISTIAN   SYSTEM. 

much  more  water  than  faith,  or  than  candidates  for  immersion  1 
Atid  is  there  not  as  much  power,  wisdom,  and  goodness  of  God 
in  creating  water,  as  in  creating  air,  words,  letters,  fai>li,  &c.?  Is 
not  water  more  universal  than  h\nguage,  words,  books,  preachers, 
faith,  &c.?  This  objection  lies  as  much  against  any  one  means 
of  salvation  as  another;  nay,  against  all  means  of  salvatitm. 
Whenever  a  case  shall  occur  of  much  faith  and  little  water;  or 
of  a  little  faith  and  no  water,  we  will  repel  it  by  other  arguments 
than  these. 

Objection  2. — "  It  makes  void  the  value,  excellency,  and  im- 
portance of  both  faith  and  grace." 

By  no  means.  If  a  man  say,  with  Paul,  we  are  justified  by 
faith,  does  it  follow  that  grace  is  made  void  ?  Or  if  one  say 
we  are  justified  by  grace,  does  it  make  the  blood  of  Christ  of 
non-effect?  Or  if,  with  Paul,  a  man  say  we  are  justified  by  his 
blood,  does  it  make  faith,  repentance,  and  grace  of  no  effect? 
Nay,  indeed,  this  gives  to  faith  its  proper  place  and  its  due  value. 
It  makes  it  the  principle  of  action.  It  brings  us  to  the  water,  to 
Christ,  and  to  heaven.  But  it  is  a  principle  of  acfiou  onli/.  It 
was  not  Abel's  faith  in  his  head  or  heart,  but  Abel's  faith  at 
the  altar,  which  obtained  such  reputation.  It  was  not  Enoch's 
faith  in  principle,  but  Enoch's  faith  in  bis  walk  with  God,  which 
translated  him  to  heaven.  It  was  not  Noah's  f.iith  in  God's  pro- 
mise and  threatening,  but  his  faith  exhibited  in  buildiny  an  ark, 
which  saved  himself  and  family  from  the  Deluge,  and  made  him 
an  heir  of  a  new  world,  an  heir  of  rigliteousness.  It  was  not 
Abraham's  faitii  in  God's  call,  but  his  ffoin;/  out  in  obedience  to 
that  call,  that  first  distinguished  him  as  a  pilgrim,  and  began  his 
reputation.  It  was  not  faith  in  God's  promise  that  Jericho  should 
fall  but  that  faith  carried  out  in  the  Mowing  of  rain. i'  horns,  which 
laid  its  walls  in  ruins,  &c.  It  is  not  our  faith  in  God's  proijiise 
of  remission,  but  our  going  down  into  the  water,  that  obtains  the 
remission  of  sins.  But  any  one  may  see  why  faith  has  so  mucli 
praise,  and  is  of  so  much  value.  Because,  without  it,  Al)el  would 
not  have  offered  more  sacrifices  than  Cain;  Enoch  wouM  not  have 
walked  with  God;  Noah  would  not  have  built  an  ark;  Alirahain 
would  not  have  left  Ur  of  the  Chaldees,  nor  offered  up  his  son 
upon  the  altar.  Without  it,  Israel  would  not  have  passed  tlirough 
the  wilderness,  nor  crossed  the  Jordan  ;  and  without  it  none 
receive  the  remission  of  their  sins  in  immersion.  And  again,  we 
would  remind  the  reader   that,  when  he  talks  of  being  saved  by 


THE  CHRISTIAN   SYSTEM.  233 

faith,  he  should  I  ear  in  mind  that  grace  is  not  lost  sight  of;  nor 
blood,  nor  water,  nor  reformation  discarded. 

We  enter  the  kingdom  of  nature  by  being  born  of  the  flesh. 
We  enter  the  kingdom  of  heaven,  or  come  under  the  reign  of 
Jesus  Christ,  in  this  life,  by  being  born  of  water  and  the  Spirit. 
We  enter  the  kingdom  of  eternal  glory  by  being  born  again  from 
the  earth,  and  neither  by  faith,  nor  the  first  regeneration.  Neither 
\)y  faith,  nor  baptism  ;  but  by  being  counted  worthy  of  the  resur- 
rection of  tlie  just.  "I  was  hungry,  and  you  fed  me."  Not  be- 
cause you  believed,  or  were  born  of  water;  but  because  '*I  was 
hungry,  and  you  fed  me,"  &c. 

There  are  three  births,  three  kingdoms,  and  three  salvations: — 
one  from  the  womb  of  our  first  mother,  one  from  the  water,  and 
one  from  the  grave.  We  enter  a  new  world  on,  and  not  before, 
each  birth.  The  present  animal  life,  at  the  first  birth ;  the  spi- 
ritual, or  the  life  of  God  in  our  souls,  at  the  second  birth  ;  and 
the  life  eternal  in  the  presence  of  God,  at  the  third  birth.  And  he 
who  dreams  of  entering  the  second  kingdom,  or  coming  under  the 
dominion  of  Jesus,  without  the  second  birth,  may,  to  complete  his 
error,  dream  of  entering  the  kingdom  of  glory  without  a  resurrec- 
tion from  the  dead. 

Grace  precedes  all  these  births-^shines  in  all  the  kingdoms; 
but  will  be  glorified  in  the  third.  Sense  is  the  principle  of  action 
in  the  first  kingdom  ;  faith,  in  the  second ;  and  sight  spiritual, 
in  the  third.  The  first  salvation  is  that  of  the  boHy  from  the 
dangers  and  ills  of  life;  and  God  is  thus  "the  Saviour  of  all 
men."  The  second  salvation  is  that  of  the  soul  from  sin.  The 
third  is  that  of  both  soul  and  body  united,  delivered  from  moral 
and  natural  corruption,  and  introduced  into  the  presence  of  God, 
when  God  shall  be  all  in  all. 

Objection  3. — "  It  is  so  uncharitable  to  the  protestant  Pedo- 
baflitists !" 

And  how  uncharitable  arc  the  Pedobaptists  to  tlie  Jews, 
Turks,  and  Pagans!  Will  they  promise  present  salvation  from 
the  guilt,  pollution,  and  dominion  of  sin,  with  the  well-grounded 
hope  of  heaven,  to  Jews,  Turks,  Pagans,  or  even  Roman  Catho- 
lics? Or  will  the  Roman  Catholics  to  them?  IIow  uncharitable 
are  they  who  cry  " utichari/able"  to  usl  Infants,  idiots,  deaf  and 
dumb  persons,  innocent  Pagans  wherever  they  can  be  found,  with 
all  the  pious  Pedobaptists,  we  commend  to  the  meniy  of  God. 
But  such  of  them  as  wilfully  denpise  this  salvation,  and  who, 

20» 


234  TffE  CHRISTIAN    SYSTEM. 

having  the  opportunity  to  be  immersed  for  the  remission  of  their 
sin^,  wilfully  despise  or  refuse,  we  have  as  little  hope  for  thera 
as  they  have  for  all  who  refuse  salvation  on  tlieir  own  terms  of  (hi 
gospel.  AVhile  they  inveigh  against  us  for  laying  a  scriptural  and 
natural  stress  upon  immersion,  do  wo  not  see  that  they  lay  as 
great,  though  an  unscriptural  and  irrational,  stress  upon  their 
baptism  or  sprinkling ;  so  much  so  as  to  give  it,  without  faith, 
even  to  infants,  so  soon  as  they  are  born  of  the  flesh? 

Objection  4. — "But  do  not  many  of  them  enjoy  the  present  sal- 
vation of  God?" 

IIow  far  they  may  be  happy  in  the  peace  of  God,  and  the  hope 
of  heaven,  I  presume  not  to  say.  And  we  know  so  much  of 
human  nature  as  to  say,  that  he  that  imagines  himself  pardoned 
will  feel  as  happy  as  he  that  is  really  so.  But  one  thing  we  do 
know,  that  none  can  rationally  and  wit,h  certainty  enjoy  tlie  peace 
of  God,  and  the  "hope  of  heaven,  but  they  who  intelligently  and 
in  full  faith  are  born  of  water,  or  immersed  for  the  remission  of 
their  sins.  And  as  the  testimony  of  God,  and  not  conceit,  imagi- 
nation, nor  our  reasoning  upon  what  passes  in  our  minds,  is  the 
ground  of  our  certainty,  we  see  and  feel  that  we  have  an  assur- 
ance which  they  cannot  have.  And  we  have  this  advantage  over 
them;  we  once  stood  upon  their  ground,  had  their  hopes,  felt  tl»eir 
assurance;  but  they  have  not  stood  upan  our  ground,  nor  felt  our 
assurance.  Moreover;^  the  experience  of  the  farsc  converts  shows 
the  difference  between  their  immersion,  and  the  immersion,  or 
sprinklings,  of  modern  gospels. 

Objection  5. — '"This  has  been  so  long  concealed  from  the  peo- 
ple, and  so  lately  brought  to  our  view,  that  we  cannot  acquiesce 
in  it." 

This  objection  would  have  made  unavailing  every  attempt  at 
reformation,  or  illumination  of  the  min<l,  or  change  in  the  condi- 
tion and  enjoyments  of  society,  ever  attempted.  Besides,  do  not 
the  experience  of  all  the  religious — the  observation  of  the  iiitolli- 
gent — the  practical  result  of  all  creeds,  reformations,  and  im- 
provements— and  the  expectations  and  longings  of  society — war- 
rant the  conclusion  that  either  some  new  revelation,  or  some  new 
development  of  tlie  revelation  of  God,  must  be  made,  before  the 
hopes  and  expectations  of  all  true  Christians  can  be  realized,  or 
Christianity  save  and  reform  the  nations  of  tiiis  world?  We 
want  the  old  gospel  back,  and  sustained  by  the  ancient  order  of 
things:  and  this  alone,  by  the  blessing  of  the  Divine  Spirit,  is 
all  that  we  do  want,  or  can  expect,  to  reform  and  save  the  world. 


THH  CHRISTIAN    SYSTEM. 


And  if  this  gospel,  as  proclaimed  and  enforced  on  Pentecost, 
cannot  do  this,  vain  are  tlie  hopes,  and  disappointed  must  )je  tho 
expectations,  of  the  so-called  Chriiitiaa  world. 


RECAPITULATION. 

As  Christian  faith  rests  upon,  and  Christian  practice  proceeds 
from,  the  textimoiiy  of  Gixl,  and  not  from  the  reasonings  of  men, 
I  will,  in  this  recapituhition,  only  call  up  the  evidences  on  one 
single  proposition,  assumed,  sustiiined,  and  illustrated  in  the 
preceding  pages ;  and  that  is  the  ninih  proposition,  as  sustained 
by  the  apostolic  testimony.  We  wish  to  leave  before  the  mind  of 
the  intelligent  reader  the  great  importance  attached  to  Christian 
immersion,  as  presented  in  the  Evangelists,  the  Acts,  and  the 
Epistles. 

1.  In  the  Evangelists — it  is  called  the  forgiveness  of  sins.  Mat- 
thew and  Mark  introduce  the  Messiah  in  his  own  person  in  giving 
the  commission.  Luke  does  not.  Matthew  presents  Jesus  saying, 
"Uo,  convert  the  nations,  immersing  theui  into  the  name  of  the 
Father,  the  Son,  and  the  Iloly  Spirit,  teaching  them  to  observe 
all  things  which  I  have  commanded  you."  This,  of  course, 
in  order  to  salvation.  Mark  presents  him  saying,  "Go  into  all 
the  world,  proclaim  the  glad  tidings  to  the  whole  creation;  and 
be  who  believes,  and  is  immersed,  shall  be  saved ;  but  he  who 
believes  not  shall  be  condemned."  Luke,  however,  does  not 
introduce  the  Lord  in  his  own  person  in  giving  the  charge;  but 
records  it,  in  his  own  conception  of  it,  in  the  following  words:— - 
that  "reformation  and  forgiveness  of  sins  should  be  announced 
in  his  name  to  all  nations,  beginning  at  Jerusalem."  No  person, 
we  presume,  will  question  but  that  Luke  thus  records  the  com- 
mission ;  and,  if  so,  then  it  is  indisputable  that,  as  Luke  neither 
uientions  faith  nor  immersion,  he  substitutes  for  them  the  re- 
ceived import  of  both,  when  and  where  he  wrote.  Metonymically 
he  places  repentance,  or  rather  reformation,  for  faith  ;  and  remis- 
sion of  sins,  for  immersion.  In  Luke's  acceptation  and  time  for- 
giveness of  sins  stood  for  immersion,  and  reformation  for  faith,— 
the  effect  for  the  me.ins  or  cause.  The  only  reference  to  the  com- 
mission found  in  John  occurs  xx.  21 : — "As  the  Father  hath  sent 
me,  so  send  I  you  :  whose  sins  soever  you  remit  are  remitted  to 
them ;  and  whose  sins  soever  you  retain  are  retained  "  Here  ia 
neither  faith,  repentance,  nor  baptism;  but  tho  object,  remission 


236  THE  CHRISTIAN    SYSTEM. 

of  sins,  13  literally  proposed.  In  the  commission,  salvation  is  at- 
tached by  the  Lord  Jesus  to  faith  an  1  immersion  into  his  name. 
He  that  believes,  and  is  immersed,  shall  be  saved.  Thus  immer- 
sion is  taught  in  the  testimonies  of  Matthew,  Mark,  Luke,  and 
John. 

2  Li  the  Acts  of  the  Apostles — Sermon  1,  Peter  says,  "Reform 
and  be  immersed,  every  one  of  you,  in  the  name  of  the  Lord 
Jesus,  for  the  remission  of  your  sins,  and  yon  shall  receive  tlie 
gift  of  the  Holy  Spirit."  Sermon  2,  he  says,  "  Reform  and  be 
converted,  that  your  sins  may  be  blotted  out;  that  seasons  of  re- 
freshment from  the  presence  of  the  Lord  may  come,  and  that  he 
may  send  Jesus,"  &c.  In  the  same  discourse  he  says,  "God 
having  raised  up  his  Son  Jesus,  has  sent  him  to  bless  you,  every 
one  of  you,  turning  from  his  iniquities."  In  his  3d  Sermon,  re- 
corded Acts  X.,  he  says,  "  To  him  all  the  Prophets  bear  witness, 
that  every  one  who  believes  in  him  shall  receive  remission  of 
sins  by  his  name."  Paul  at  Antioch,  in  Pisidia,  declares,  that 
through  Jesus  was  proclaimed  the  remission  of  sins;  and  by  him 
all  that  believe  are  justified  from  all  things.  Ananias  commanded 
Paul  to  arise  and  be  immersed,  and  to  wash  away  his  sins,  calling 
upon  the  name  of  the  Lord.  Thus  it  is  spoken  of  in  the  Acta  of 
the  Apostles. 

3.  /«  the  Epistles — The  Romans  are  said  to  have  been  immersed 
into  Christ  Jesus— into  his  death;  to  have  been  buried  with  him, 
and  consequently  to  have  risen  with  him,  and  to  walk  in  a  new 
life.  The  Corinthians  are  said  to  have  been  washed,  justified, 
and  sanctified  by  the  name  of  the  Lord  Jesus  and  by  the  Sjdrit 
of  our  God.  The  Galatians  "were  immersed  into  Christ,  and 
had  put  him  on."  The  Ephesians  were  married  to  Christ,  by 
immersion,  as  brides  were  wont  to  be  washed  in  order  to  their 
nuptials.  The  assembly  of  the  disciples,  called  the  congregation 
of  the  Lord,  making  the  bride  of  Christ,  were  said  to  be  cleansed 
by  tlie  bath  of  water  and  the  toord.  The  Colossians  were  buried 
with  Christ,  raised  with  him,  and  are  said  to  have  been  forgiven 
all  trespasses,  when  they  were  raised  with  him,  where  their  resur- 
rection with  Jesus  and  their  having  all  sins  forgiven  are  connect- 
ed.* AU  the  saints  are  said  to  be  saved  by  immersion,  or  "the 
washing  of  regeneration  and  the  renewing  of  the  Holy  Spirit."! 
Thfe  believing  Jews  had  their  hearts  sprinkled  from  an  evil  con- 
science, and  their  bodies  washed  with  clean  water,  or  water 
inbich  made  clean.    'Peter  taught  all  the  saints  in  Pontus,  Gala- 

•  ColouUne  ii.  It,  13,  I4.  t  TItui  111.  6. 


THE   CHRISTIAN    SYSTEM.  237 

tia,  Cappadocia.  Asia,  and  Bithynia,  that  the  water  of  baptism 
saved  them,  as  the  water  of  the  deluge  saved  Noah  in  the  ark, 
and  that  in  immersion  a  person  was  purged  from  all  his  former 
sins.  And  John  the  Apostle  represents  the  saved  as  having 
"washed  their  n  bes  and  made  them  white  in  the  blood  of  the 
Lamb,"  and  all  the  baptized  little  children  as  "  having  their  sins 
forgiven."  Such  are  the  evidences  found  in  the  Epistles.  How 
numerous  !  how  clear !  and  how  unequivocal !  Are  wo  not,  then, 
wairnnted  to  say.  Except  a  man  be  regenerated  of  water,  and  of 
the  Spirit,  he  cannot  enter  into  the  Kingdom  of  God?  and  that 
all  who,  believing,  are  immersed  for  the  remission  of  their  sins, 
have  the  remission  of  their  sins  in  and  through  immersion  ? 


CONCLUSION. 

A  word  to  the  regenerated.  You  have  experienced  the  truth 
of  the  promise  ;  and,  being  introduced  by  that  promise,  you  have 
become,  like  Isaac,  children  of  promise.  You  heard  the  testimony 
of  God  concerning  .Jesus  of  Nazareth,  and  you  believed  it.  You 
were,  in  consequence  of  your  faith,  so  disposed  towards  the  per- 
son of  Jesus,  as  to  be  willing  to  put  yoilrselves  under  his  guid- 
ance. This  faith,  and  this  will,  brought  you  to  the  water.  You 
were  not  ai^hamed  nor  afraid  to  confess  him  before  men.  You 
solemnly  declared  you^g-'^rJed  him  as  God's  only  Son,  and  the 
Saviour  of  men.  You  vowed  allegiance  to  him.  Down  into  the 
water  you  were  led.  Then  the  name  of  the  Holy  One  upon  your 
faitli,  and  upon  your  person,  was  pronounced.  You  were  then 
buried  in  the  water  under  that  name.  It  closed  itself  upon  you. 
In  its  w(mib  you  were  concealed.  Into  the  Lord,  as  in  the  water, 
you  were  immersed.  But  in  the  water  you  continued  not.  Of  it 
you  were  born,  and  from  it  you  came  forth,  raised  with  Jesus,  and 
rising  in  his  strength.  There  your  consciences  were  released  ;  for 
there  your  old  sins  were  washed  away.  And,  although  you  re- 
ceived not  the  gifts  of  the  Holy  Spirit,  which  confirmed  the  tes- 
timony of  the  first  disciples,  you  felt  the  powers  of  the  world  to 
come,  were  enlightened,  and  tasted  the  bounty  of  God  :  for  sea- 
sons of  refreshment  from  the  presence  of  God  came  upon  j'ou. 
Your  hearts  were  sprinkled  from  evil  consciences,  when  your 
bodies  were  wasliod  in  the  cleansing  water.  Then  into  the  king- 
dom of  Jesus  you  entered.  The  King  of  righteousness,  of  peace 
and  joy,  extended  his  sceptre  over  you,  and,  sanctified  in  stat« 


2o8  THB   CHRISTIAN    8Y8TBH- 

and  in  your  whole  ppr.«on,  you  rejoiced  in  the  Lord  with  joy  un- 
speakiible  and  full  of  glory.  Bi-iug  \va«heii,  yuu  wt're  sanciifiod, 
as  well  as  acquitted.  And  now  you  find  yourtielves  under  the 
great  Advocate,  so  that  sin  cannot  lord  it  over  3"ou  :  for  you  always 
look  to  the  great  Advocate  to  intercede  for  you  ;  and  thus,  if  sia 
should  overtake  you,  you  confess  and  forsake  it,  and  always  find 
mercy.  Adopted  thus  into  the  family  of  God,  you  have  not  only 
received  the  name,  the  rank,  and  the  dignity,  but  also  the  spirit 
of  a  son  of  God,  and  find,  as  such,  that  you  are  kings,  priests, 
and  heirs  of  God.  You  now  feel  that  all  things  are  your-,  he- 
cause  you  are  Christ's  and  Christ  is  Gud's.  The  hope  of  the 
coming  regeneration  of  the  heavens  and  the  earth,  sit  the  resur- 
rection of  the  just,  animates  you.  You  look  for  tlie  redemption, 
the  adoption  of  your  bodies,  and  their  transfiguration.  For  this 
reason,  you  purify  yourselves  even  as  he  is  pure.  Be  zealous, 
then,  chililren  of  God:  publish  the  excellencies  of  him  who  has 
called  you  into  this  marvellous  light  and  bliss.  Be  diligent,  that 
you  maj'  receive  the  crown  that  never  fades,  and  that  you  may 
eat  of  the  tree  of  life,  whicli  grows  in  the  niiilst  of  the  Paradise 
of  God.  If  you  sufier  with  Jesus,  you  will  reign  with  him.  If 
you  should  deny  him,  he  will  deny  you.  Add,  then,  to  your  faith, 
courage,  knowledge,  temperance,  patience,  brotherly  kindness, 
and  universal  benevolence;  for,  if  you  continue  in  these  things 
and  abound,  you  siiall  not  bo  barren  nor  unfruitful  in  the  know- 
ledge of  our  Lord  and  Saviour  Jt^sus  Clittst.  But,  should  you  be 
deficient  in  these  things,  your  light  will  be  o])scured,  and  a  for- 
gelfulness  that  you  have  been  purified  from  your  old  sins  will 
come  upon  you.  Do,  then,  brethren,  labor  to  make  your  calling 
and  election  sure;  for  thus  practising  ycm  shall  never  fall,  but 
shall  have  an  easy  and  abundant  entrance  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ. 

A  word  to  the  unregf^nerate.  Among  y(m  are  sundry  classes 
of  character.  Snmo  of  you  who  believe  the  gospel,  and  are 
changed  in  heart,  quickened  by  the  Spirit,  are  not  generally  ranked 
among  the  unregonerate.  In  the  popular  sense  of  this  term,  you 
are  regenerate.  But  we  use  it  in  its  scriptural  acceptation.  Like 
Nicodemus,  and  like  Joseph  of  Arimathea,  you  believe  in  Jesus, 
and  are  willing  to  take  lessons  from  him  in  the  chambers.  You 
have  confiihnco  in  his  mission,  respect  and  venerate,  and  even 
love,  his  person  ;  and  would  desire  to  be  under  his  government. 
Marvel  not  that  I  say  to  you.  You  mvst  be  horn  a!/ain.  Pious  as 
you  are  supposed  to  be,  and  as  you  may  think  yourselves  to  bo, 


THE   CHRISTIAN    SYSTEM.  239 

unless  you  are  born  again  you  cannot  enter  the  Kingdom  of 
Goil.  Cornelius  and  Iiis  fiunily  were  as  devout  and  pidus  as  any 
of  you.  "  He  feared  God,  gave  much  alms  to  the  people,  and 
prayed  to  God  continually."  Yet,  mark  it  well,  I  beseech  you, 
it  was  necessary  "  to  tell  him  words  by  which  himself  and  his 
house  7niffhl  be  saved."  These  words  were  told  him  :  lie  believed 
them,  and  received  the  Holy  Spirit ;  yet  still  he  must  be  born 
again.  For  a  person  cannot  be  said  to  be  born  again  of  any  tiling 
which  he  receives ;  and  still  less  of  miraculous  gifts  of  the  Holy 
Spirit.  lie  was  immersed,  and  into  the  Kingdom  of  God  lie 
came.  He  was  then  saved.  You  need  not  ask  how  or  why  these 
things  are  so.  Do  as  Cornelius  did,  and  tlien  you  will  think  of  it 
in  another  light, — then  30U  would  not  for  the  world  be  unregene- 
rate.  To  have  the  pledge,  the  promise  and  seal  of  God,  of  the 
remission  of  all  your  sins ;  to  be  adopted  into  his  family,  and  to 
receive  the  spirit  of  a  son  of  God,  be  assured,  my  pious  friends, 
are  matters  of  no  every-day  occurrence  ;  and  when  you  feel  your- 
selves constitutionally  invested  with  all  these  blessings,  in  God's 
own  way,  you  will  say  "  that  his  ways  are  not  as  our  ways,  nor 
his  thoughts  as  our  thoughts  ;  for  as  the  heavens  are  higher  than 
the  earth,  so  are  his  ways  higher  than  our  ways,  and  his  thoughts 
than  our  thoughts."  It  is  hard  to  make  a  slave  feel  and  act  as  a 
freeman.  As  difficult  we  often  find  it  to  make  the  unregenerate 
feel  and  know  the  value  and  importance  of  regeneration.  But  the 
regenerate  would  not  be  unregenerate  for  the  universe. 

God  has  one  way  of  bestowing  every  thing.  We  cannot  gather 
grapes  off  thorns,  nor  figs  off  thistles.  The  reason  is.  there  they 
do  not  grow.  We  can  tell  no  other  reason  why  they  do  not  grow 
there,  but  that  they  do  not  grow  there.  We  cannot  hive  any 
blessing,  but  in  God's  own  way  of  giving  it.  We  cannot  find 
wo(d  save  on  the  back  of  the  sheep,  nor  silk  save  from  the  worm 
which  spins  it  from  itself.  Corn  and  wheat  cannot  he  obtained 
save  from  those  plants  which  yield  them.  Without  the  plant  we 
cannot  have  the  fruit.  This  is  the  economy  of  the  whole  material 
system.  And  in  the  world  of  spirits,  and  spiritual  influences,  is 
it  not  the  same?  -Moral  law  is  as  unchangeable  as  the  laws  of 
nature.  Moral  means  and  ends  are  as  inseparable  as  natural 
moans  and  ends.  God  cannot  bestow  grace  upon  the  proud,  and 
cannot  withh<dd  it  from  the  humble.  He  does  n<it  do  it,  and  that 
is  enough.  He  could  shower  down  wheat  and  corn,  and  give 
us  rivers  of  m'lk  and  wine,  were  it  a  question  of  nu-re  power. 
But  taking  all  together,  his  wisdom,  power,  and  goodness,  he 


240  THE   CHRISTIAN   SYSTEM. 

cannot  do  it.  So  neither  can  he  give  us  faith  without  testimony, 
hope  without  a  promise,  love  without  an  amiable  object,  peace 
without  purity,  nor  heaven  without  holiness.  lie  cannot  >;:ve  to 
the  unborn  infiint  the  light  of  the  sun,  the  vivacity  which  the  air 
imparts,  nor  the  agility  and  activity  which  liberty  bestows.  He 
does  not  do  it,  and  therefore  we  say,  he  cannot  do  it.  Neither  can 
he  bestow  the  blessings  of  the  Reign  of  Heaven  upon  those  who 
are  children  of  disobedience. 

I  know  how  reluctant  men  are  to  submit  to  God's  government; 
and  yet  they  must  all  bow  to  it  at  last.  "  To  Jesus  every  knee 
shall  bow,  and  to  him  every  tongue  confess."  But  they  will  ol>- 
ject  to  bowing  now,  and  torture  invention  for  excuses.  They  will 
tell  me,  all  that  I  have  said  is  true  of  natural  and  moral  means 
and  ends ;  but  immersion  is  not  a  moral  means,  because  God  fur- 
gave  sins  and  saved  men  before  immersion  was  appointed.  "  It 
is  A  po.fitice  and  not  a  moral  institution."  And  is  there  no  moral 
influence  connected  with  positive  institutions?  A  written  law  is 
a  positive  inslitution  ;  for  moral  law  existed  before  written.  But 
because  it  has  become  a  positive  institution,  has  its  moral  power 
oeased  ?  The  moral  infiuence  of  all  positive  iiintitvtions  is  God's 
wiLii  expressed  in  them.  And  it  matters  not  whether  it  be  the 
eating  ox  not  eating  of  an  apple:  the  building  of  an  altar,  or  the 
building  it  with  or  without  the  aid  of  ii-on  tools ;  the  offering  of 
a  kid,  a  lamb,  a  bullock,  or  a  pigeon  :  it  is  just  as  morally  binding 
and  has  the  same  moral  influence,  as  "  You  shall  honor  your  father 
and  mother  ;"  or  "You  shall  not  kill."  It  is  the  will  of  God  in 
any  institution,  which  gives  it  all  its  moral  and  physical  power. 
No  man  could  now  be  pard(jned  as  Abel  was — as  Enoch  was — as 
David  was — as  the  thief  upon  the  cross  was.  These  all  lived 
before  the  second  will  of-  God  was  declared.  lie  took  away  "  the 
first  will,"  says  Paul,  "  that  he  might  establish  the  second  will," 
by  which  we  are  sanctified  !  We  are  not  pardoned  as  were  the 
Jews  or  the  Patriarchs.  It  was  not  till  -Jesus  was  buried  and  rose 
again,  that  an  acceptable  offering  for  sin  was  presented  in  the 
heavens.  By  one  offering  up  of  himself,  he  has  perfected  the 
conscience  of  the  immersed  or  sanctified.  Since  his  oblation,  a 
new  institution  for  remission  has  been  appointed.  You  need  not 
flatter  yourselves  that  God  will  save  or  pardon  you  except  for 
Christ's  sake;  and  if  his  name  is  not  assumed  by  you,  if  you 
have  not  put  him  on,  if  you  have  not  come  under  his  advocacy, 
you  have  not  the  name  of  Clnist  to  plead,  nor  his  intercession  (in 
your  b<>luiif — and,  therefore,  for  Christ's  sake  you  cannot  be  for- 


THE   CHRISTIAN   SYSTEM.  241 

given.  Could  Abel,  Enoch,  Noah,  Abraham,  Mo^ea,  Aaron,  think 
you.  if  living  now,  —  uld  they,  I  ask,  find  'orgiveness  at  the 
altar?  And  will  you  imagine  tiiat  he,  who  honored  every  insti- 
tution by  Moses,  b.'  i-onu  cting  rewards  and  punishments  with 
the  nboili  'uce  -r  il  s  ihod  f"i<«p  of  his  eomm  \nds,  will  b  i  less  jealous 
for  the  honor  of  the  institut'on  of  his  Son?  And  will  that  Son, 
who,  for  no  c  tlier  i>ii  luts'  ihan  to  honor  i  is  Father's  institution, 
was  immersed  in  the  Jordan,  bestow  pardon  or  salvation  upon  any 
who  refuses  to  honor  him,  and  him  that  sent  him?  lie  has  been 
graciously  pleased  to  adapt  means  to  ends.  He  has  commanded 
ininiersion  for  the  n-mission  of  sins;  and  think  you  that  he  will 
change  bis  instiiution,  because  of  your  stubborn,  intractable  dis- 
positions ?  As  well,  IS  reasonably,  might  you  pray  for  loaves  from 
heaven,  or  manna,  because  Israel  eat  in  the  desert,  as  to  pray  for 
parilon  while  you  refuse  the  remission  of  sins  by  immersion. 

Demur  not  because  of  the  siin  ilieity  of  the  thing.  Remember 
how  simple  was  the  eating  of  the  fruit  of  that  tree  "whose  mor- 
tal taste  brought  dexth  into  the  worl<l  and  all  cmr  woe."  How 
simple  was  the  rod  in  the  hand  of  Moses,  when  stretched  over 
E^ypt  and  the  lied  Sea!  How  simple  was  looking  at  tlie  brazen 
«('rp  !ntl  And  how  simjile  are  all  God's  institutions!  How  sim- 
ple llie  aliiin'iiis  of  nature! — the  poisons,  too,  and  their  remedies! 
Where  the  will  of  God  is,  there  is  omnipotence.  It  was  simple 
to  speak  the  universe  into  existence.  But  God's  will  gives  effi- 
cacy to  every  thing.  And  obedience  ever  was,  and  ever  will  be, 
the  happiness  of  man.  It  is  the  happiness  of  heaven.  It  is 
God's  philanthropy  which  has  given  us  something  to  obey.  To 
the  angels  who  sinned  ho  has  given  no  command.  It  was  gracious 
to  give  us  a  command  to  live — a  command  to  reform — a  command 
to  be  born  again — to  live  forever.  Remember,  light  and  life  first 
camo  by  obedience.  If  God's  voice  had  not  been  obeyed,  the 
wafer  would  not  have  brought  forth  the  earth,  nor  would  the  sun 
have  blessed  it  with  his  rays.  The  obedience  of  law  was  good- 
ness and  mercy ;  but  the  obedience  of  faith  is  favor,  and  life,  and 
glory  everlasting.  None  to  whom  ibis  gospel  is  announced  will 
perish,  except  those  who  know  not  God,  and  obey  not  the  gospel 
of  Ills  Son.  Kiss,  then,  the  Son,  lest  he  be  angry,  and  you  perish 
forever. 

To  the  unregenerate  of  all  classes,  whose  education  and  pre- 
judices compel  tlicm  to  assent  to  the  testimony  of  Matthew,  Mark. 
Luke,  John,  Paul,  Peter,  James,  and  Jude. — You  ovvu  the  mission 

31 


242  THE   CHRISTIAN   SYSTEM. 

of  Jesus  from  the  bosom  of  the  Eternal — and  that  is  all  yoa  df» '. 
Each  of  you  is  living  without  God,  and  without  hope  in  tho 
world — aliens  from  the  family  of  God — of  various  ranks  and 
grades  among  men;  but  all  involved  in  one  condemnation,  because 
light  has  come  into  the  world,  and  you  love  darkness,  and  tiie 
works  of  darkness,  rather  than  light.  To  live  without  hope  ii> 
bad  enough;  but  to  live  in  constant  dread  of  the  vengeance  nt 
Heaven  is  still  worse.  But  do  you  not  tremble  at  the  word  ol 
God? 

If  you  can  be  saved  here  or  hereafter,  then  there  is  no  meai.inw 
in  language,  no  pain  in  the  universe,  no  truth  in  God:  d(\i'h,  the 
grave,  and  destruction,  have  no  meaning.  The  frowns  of  Heaven 
are  all  smiles,  if  you  perish  not  in  your  ways. 

But  you  purpose  to  bow  to  Jesus,  and  to  throw  yourselves  upon 
his  mercy  at  last.  Impious  thought!  When  you  have  given  the 
strength  of  your  intellect,  the  vigor  of  your  constitution,  the 
warmth  of  your  affections,  the  best  energies  of  your  life,  t  >  tlin 
world,  the  flesh,  and  the  devil,  you  will  stretch  out  your  palsied 
hand  and  turn  your  dim  eyes  to  the  Lord,  and  say,  "Lnrl.  have 
mercy  upon  me!"  The  first-fruits  and  fatlings  for  the  d'vil,  tlie 
lame  .and  the  blind  for  God,  is  the  purpose  of  your  heart,  and  the 
best  resolution  you  can  form ! 

The  thief  upon  the  cross,  had  he  done  so,  could  not  have  f  mnd 
mercy.  It  is  one  thing  to  have  known  the  way  of  salvation,  as- 
sented to  it,  and  to  have  in  deliberate  resolution  rejecteil  it  f  »r 
the  present,  with  a  promise  of  obeying  it  at  some  future  jierio  1 ; 
and  to  have  never  known  it,  nor  assented  to  it,  to  th3  eml  of  lift*. 
Promise  not,  then,  to  yourselves,  what  has  never  happeied  to 
others.  The  devil  has  always  said,  "  You  m  ly  give  tty-imrrom 
to  the  Lord — only  give  to  me  to-daij."  This  hiis  heen  all  tint  he 
has  asked,  and  this  is  what  you  .are  disposed  to  give.  Proio'se 
not  to-morrow  to  the  Lord,  for  you  will  be  still  less  disp  is-d  to 
give  it  when  itcon>es;  and  the  Lord  has  not  asked  you  f>r  to- 
inorrov}.  He  says,  to-day,  when  you  shall  hear  his  voice.  Iianlon 
not  your  hearts.  But  you  say,  you  are  willing  to  come  t)  the 
Lord  to-day  if  you  know  the  way,  or  if  you  were  prepared  !  Weil, 
what  does  the  Lord  require  of  you  as  preparation?  lie  once  sai  I. 
"Let  the  wicked  man  forsake  his  ways,  and  the  unrighte  )us  mm 
his  thoughts;  and  let  him  turn  to  the  Lord,  and  In*  will  have 
mercy  upon  him;  and  to  our  God,  for  ho  will  abundantly  pari  )n." 
He  says  also,  "  Draw  nigh  to  me,  and  I  will  draw  nigh  to  you." 


THE   CHEISTIAN   SYSTEM.'  243 

"Cleanse  your  hands,  you  sinners;  and  purify  your  hearts,  you 
men  of  two  souls;"  "Wash  you,  make  you  clean;  put  away  the 
evil  of  your  doings  ;"  "  Reform  and  be  converted  ;"  "  Turn  to  the 
Lord;"  "  Be  immersed  for  the  remission  of  your  sins  ;"  and  "Sub- 
mit to  the  government  of  Jesus."  "  What !  just  as  I  am?"  Pray, 
how  are  you  ?  Have  you  such  a  persuasion  in  your  heart  of  the 
mission  of  Jesus,  as  God's  own  Son  and  the  only  Saviour;  and 
have  you  so  much  confidence  in  his  personal  character,  as  to  be 
willing  to  surrender  yourself  to  him  for  the  present  and  future 
— for  time  and  eternity?  "I  have,"  you  say.  As  one  that  has 
heard  his  voice,  I  say  then.  Come  and  be  regenerated,  and  sea- 
sons of  refreshment  from  the  Lord  will  come  to  you. 

"But  I  thought  I  ought  to  feel  like  a  Christian  first,  and  to  have 
the  experience  of  a  Christian  before  I  come  to  the  Lord."  In- 
deed !  Did  the  Lord  tell  you  so?  "  His  ministers  taught  me  so." 
It  is  hard  knowing  who  are  his  ministers  nowadays.  His  com' 
missioned  ministers  taught  you  not  so.  They  were  not  taught  to 
say  80.  The  Master  knew  that  to  wait  for  health  before  we  went 
to  the  physician — to  seek  for  warmth  before  we  approach  the 
fire — to  wait  till  we  ceased  to  be  hungry  before  we  approached 
the  table — was  not  reasonable.  And  therefore  he  never  asked, 
as  he  never  expected,  any  one  to  feel  like  a  Christian  before  he 
was  immersed  and  began  to  live  like  a  Christian.  None  but  the 
citizens  of  any  country  can  experience  the  good  or  evil  of  the 
government  which  presides  over  it.  None  but  the  married  can  ex- 
perience the  conjugal  relation  and  feelings.  None  but  sons  and 
daughters  can  have  the  experience  of  sons  and  daughters;  and 
none  but  those  who  obey  the  gospel  can  experience  the  sweets  of 
obedience.  I  need  not  add,  that  none  but  the  disobedient  can 
experience  the  pains,  the  fears,  the  terrors  of  the  Lord — the  shame 
and  remorse  which  are  the  first-fruits  of  the  anguish  and  misery 
wliich  await  them  in  anotlier  world.  As  the  disobedient,  who 
stumble  at  the  word,  have  the  first-fruits  of  ^the  awful  destruction 
from  the  presence  of  the  Lord  which  awaits  them,  so  the  obe- 
dient have  the  first-fruits  of  the  Spirit — the  salvation  of  their  souls, 
as  an  earnest  of  the  salvation  to  be  revealed  at  the  coming  of 
the  L  >rd. 

And  now  let  me  ask  all  the  unregenerate,  What  do  you  propose 
to  youvsttlves  by  either  delaying  or  refusing  to  come  to  the  Lord? 
Will  delaying  liave  any  tendency  to  fit  you  or  prepare  3'ou  for  his 
salvatiou?     Will   your    lusts  have  less  power,  or  sin  have  less 


244  THB  CHRI8TIAW   SYSTEM. 

dnminion  over  you,  by  continuing  under  their  control?  Has  tht 
intoxioating  cup,  by  indulgence,  diminished  a  t  ste  for  it?  Ilaa 
the  avarice  of  the  miser  been  weakened,  or  cun  d,  by  yielding  to 
it?  Has  any  propensity  been  destroyed  by  gratifying  it,  in  any 
other  way  than  as  it  destroyed  the  animal  system?  Can  y(»u, 
then,  promise  yourselves  that,  by  continuing  in  disobedience,  you 
will  love  obedience  and  be  more  inclined  to  submit  when  you 
have  longer  resisted  the  Spirit  of  God  ?  Presume  not  on  the  mercy 
of  God,  but  in  the  way  that  mercy  flows.  Grace  ha?  its  clinn- 
dpIs,  as  the  waters  have  their  courses ;  and  its  path,  as  the  light- 
ning of  the  clouds.  Each  has  its  law,  as  fixed  as  the  throne 
of  God ;  and  think  not  God  will  work  a  miracle  for  your  sal- 
tation. 

Think  you  that  the  family  of  Noah  could  have  been  saved,  if 
they  had  refused  to  enter  into  the  Ark?  Could  the  firstrborn  of 
Israel  have  escaped  the  destroying  angel,  but  in  houses  sprinkled 
with  blood  ?  Or  could  Israel  have  escaped  the  wrath  of  Pliaracjh, 
but  by  being  immersed  into  Moses  in  the  cloud  and  in  the  sea  ? 
These  things  are  written  for  our  admonition,  upon  whom  the  con- 
summation of  past  ages  has  come.  Arise,  then,  and  be  immersed, 
and  wash  away  your  sins,  calling  upon  the  name  of  the  Lord. 
The  many  who  refuse  grace  will  neither  prove  you  wise  nor  safe 
in  disobedience. 

"  Multitudes  are  no  nark 

That  you  will  right  be  found; 
A  few  were  saved  in  the  Aric, 

Fur  many  millions  drown'd. 
Obey  the  gospel  call, 

And  enter  while  you  may: 
Christ's  flock  hare  long  been  small, 

Yet  none  are  safe  but  thejr." 


EFFECTS   OF   MODERN   CHRISTIANITY.* 

Our  greatest  objection  to  the  systems  which  we  oppose  is  their 
impotency  on  the  heart.  Ala'*!  what  multitudes  of  prayerless, 
saintless,  Christless,  joyless  hearts  have  crowded  Christianity 
out  of  the  congregations  by  their  experiences  before  baptism ! 
They  seem  to  have  had  all  their  religion  before  they  professed  it. 

•  A  sprnnd  essay,  railed  the  "  Ertra  O'fendnl.^  on  this  same  subject,  in  replv  tc 
a  pamphlet  fiom  Klder  Andrew  Brrnddtis.  of  Viigiilt,  titled  thti  '' Kxtra  Kx» 
mined,"  appeared  in  Oclolier,  1831.  From  our  IVfence.  we  here  insert  only  fuui 
extracts, — i.he  gul\)eH,  as  defended,  being  fully  expressed  in  tbv  precedinj;  OB»y. 


THE  CHRISTIAN   SYSTEM.  245 

They  can  relate  no  experience  since  baptism,  jomparable  to  that 
professed  before  the  "  mutual  pledge"  was  tendered  and  received. 

It  was  the  indubitable  proofs  of  the  superabundance  of  this 
fruit,  which  caused  me  first  to  suspect  the  far-famed  tree  of  evan- 
gelical orthodoxy.  That  cold-heartedness — that  stiff  and  mer- 
cenary formality- — that  tithing  of  mint,  anise,  and  dill — that 
ni'gligence  of  mercy,  justice,  truth,  and  the  love  of  God,  which 
stalked  through  tlie  communions  of  sectarian  altars — that  apathy 
and  indifference  about  "thus  saith  the  JA)rd" — that  zeal  for  human 
presciiptions,  and,  above  all,  that  willing  ignorance  of  the  sayings 
and  doings  of  Jesus  Christ  and  his  Apostles,  which  so  generally 
appeared — first  of  all  created,  fostered,  and  matured  mj'  distrust 
in  the  refunned  systems  of  evangelical  sectaries.  Communion, 
with  me,  was  communion  of  kindred  souls,  immersed  into  one 
God,  that  celestial  magnet  which  turns  our  aspirations  and  ado- 
rati<ms  to  him  wiio  washed  us  from  our  sins  in  his  own  blood, 
and  made  us  kings  and  priests  to  God. 

To  sit  in  the  same  pew;  to  gatlier  round  the  same  pulpit;  to 
put  our  names  to  the  same  covenant,  or  subscription-list;  to  con- 
tribute for  a  weekly  sermon  ;  to  lisp  the  same  opinions,  extracted 
fntm  the  same  creed ;  always  appeared  to  me  unworthy  bonds  of 
union  or  communion,  and  therefore  my  soul  abhorred  them  as 
substitutes  for  the  love  of  God  shed  abroad  in  the  heart,  for  the 
communion  of  the  Holy  Spirit.  "  If  a  man  would  give  all  the 
substance  of  his  house  as  a  substitute  for  love,  it  should  be  ut- 
terly contemned." 

The  Divine  Philosopher  preached  reformation  by  addressing 
himself  to  the  heart.  We  begin  with  the  heart.  "Make  the  tree 
good,"  and  then  good  fruit  may  be  expected.  But  this  appears 
to  be  the  error  of  all  sects  in  a  greater  or  less  degree ;  they  set 
about  mending  the  heart,  as  preliminary  to  that  which  alone  can 
create  a  new  heart.  Jesus  gives  us  the  philosophy  of  his  scheme 
in  an  address  to  a  sinner  of  that  time: — "  Your  sins,"  says  he,  "are 
forgiven  you  :  go,  and  sin  no  more."  He  first  changes  the  sinner's 
state,  not  external,  but  internal,  and  then  says,  "  Go,  and  sin  no 
more."     He  frankly  forgave  the  debt.     The  sinner  loved  him. 

There  was  much  of  this  philosophy  in  the  question,  "  Who 
loves  most — he  that  was  forgiven  five  hundred  pence,  or  he  that 
was  forgiven  fifty?"  How  much  does  he  love  who  is  not  forgiven 
at  all  ?  Ay,  that  question  brings  us  onward  a  little  to  the  reason 
why  the  first  act  of  obedience  to  Jesus  Christ  should  be  baptism 
iuto  his  name,  and  that  for  the  remission  of  sins. 


246  THE  CHRISTIAN   SYSTEM. 

But  now  wo  speak  of  tlie  pxercisps  of  the  heart.  While  any 
man  believes  the  wonls  of  .Jesus,  "Out  of  the  heart  proceed  ilie 
actions  which  defile  the  man,"  he  can  never  lo^e  si<iht  of  the 
heart,  as  the  ohject  on  which  all  evangelical  arguments  are  to 
terminate,  and  as  the  fons  et  principium,  the  fountain  and  ori-^in, 
of  all  piety  and  humanity. 

Once  for  all,  let  it  be  distinctly  noted,  that  we  appreciate  nn 
thing  in  religion  which  tends  not  directly  and  immodiatoly,  pr<i.\I- 
mately  and  remotely,  to  the  purification  and  perfection  nf  the 
heart.  Paul  acts  the  philosopher  fully  once,  and,  if  we  rec<  licet 
right,  but  once,  in  all  his  writings  upon  this  subject.  It  has  been 
for  many  years  a  favorite  topic  with  me.  It  is  in  his  first  episile 
to  Timothy: — "Now  the  end  of  the  commandment  [or  gospel]  is 
love  out  (tf  a  pure  heart — out  of  a  good  conscience — out  of  faith 
unfeigned."  Faith  unfeigned  brings  a  person  to  remission,  or  to 
a  good  conscience  ;  a  good  conscience  precedes,  in  the  order  of 
nature,  a  pure  heart;  and  that  is  the  only  soil  in  which  love,  that 
plant  of  celestial  origin,  can  grow.  This  is  our  philosophy  of 
Christianity — of  the  gospel.  And  thus  it  is  the  wisdom  and 
power  of  God  to  salvation.  We  proceed  upon  these  as  our  axiom- 
ata  in  all  our  reasonings,  preachings,  writings: — Ist,  unfeigned 
faith ;  2d,  a  good  conscience  ;  3d,  a  pure  heart ;  4th,  love.  The 
testimony  of  God,  apprehended,  produces  unfeigned  or  genuine 
faith  ;  faith,  obeyed,  produces  a  good  conscience.  This  Peter  de- 
fines to  bo  the  use  of  baptism,  the  answer  of  a  good  conscience. 
This  produces  a  pure  heart,  and  then  the  consummation  is  love — 
love  to  God  and  man. 

Paul's  order  or  arrangement  is  adopted  by  us  as  infallible. 
Testimony — faith  unfeigned — remission,  or  a  good  conscience — 
a  pure  heart — love.  Preaching,  praying,  singing,  commemorating, 
meditating,  all  issue  here.  "  Ilappy  the  pure  in  heart,  for  thoy 
shall  see  God." 

IMMERSION   NOT   A    MERE  BODILY  ACT. 

Views  of  baptism,  as  a  mere  external  and  bodily  act,  exert  a 
very  injurious  influence  on  the  understanding  and  practice  of  men. 
Hence  many  ascribe  to  it  so  little  importance  in  the  Christian 
economy.  "  Bodily  exercise,"  says  Paul,  "  profits  little."  We 
have  been  taught  to  regard  immersion  in  water,  into  the  name  of 
the  Father,  the  Son,  and  the  Holy  Spirit,  as  an  act  of  the  whole 
man, — body,  soul,  and  spirit.     The  soul  of  the  intelligent  subject 


THE   CHRISTIAN    SYSTEM.  247 

is  as  fully  immersed  into  the  Lord  Jesus,  as  his  body  is  immersed 
in  the  water.  His  soul  rises  with  the  Lord  Jesus,  as  his  body 
rises  out  of  the  water;  and  into  one  spirit  with  all  the  family  of 
God  in  hi  immersed.  It  is  not  like  circumcising  a  Hebrew  in- 
fant or  proselyting  to  Moses  a  Gentile  adult.  The  candidate, 
believing  in  the  person,  mission,  and  character  of  the  Son  of  God, 
and  willing  to  submit  to  him,  immediately,  upon  recognising  him, 
hastens  to  be  buried  with  the  Lord,  and  to  rise  with  him,  not 
corporeally,  but  spiritually,  with  his  whole  soul. 

Reader,  be  admonijihed  how  you  speak  of  bodily  acts  in  obe- 
dience to  divine  institutions.  Kemember  Eve,  Adam,  and  all 
transgressors  on  the  one  hand.  Remember  Abel,  Noah,  Enoch, 
Moses,  Abraham,  down  to  the  harlot  Rahab,  on  the  other ;  and  be 
cautious  how  yuu  speak  of  bodily  acts  I  Rather  remember  the 
sacrifice  of  a  body  on  Mount  Calvai'y,  and  talk  not  lightly  of 
bodily  acts.  Tliere  is  no  such  thing  as  outward  bodily  acts  in  the 
ChfiStian  institution;  and  less  than  in  all  others,  in  the  act  of 
immersion.  Then  it  is  that  the  spirit,  soul,  and  body  of  mau 
become  one  with  the  Lord.  Then  it  is  that  the  power  of  the 
Father,  Sun,  and  lluly  Spirit  comes  upon  us.  Then  it  is  that  we 
are  enrolled  among  the  children  of  God,  and  enter  tlie  ark,  which 
vrilU  if  we  abide  in  it,  transport  us  to  the  Mount  of  God. 


JUSTIFICATION    ASCRIBED    TO    SEVEN    CAUSES. 

In  examining  the  New  Testament,  we  find  that  a  man  is  said 
to  be  "justified  by  faith,'*  Rom.  v.  1 ;  Gal.  ii.  16,  iii.  24.  "Jua- 
tljird  freehj  by  his  yrace,"  Rom.  iii.  24;  Titus  iii.  7.  "  Jusfip'fd 
by  his  blood,"  Rom.  v.  9.  "Justified  by  works,"  Jamos  ii.  '_!,  *.;4, 
25.  "Justified  in  or  by  the  name  of  the  Lord  Jesus,"  1  Cor.  vi.  11. 
"Justified  by  Christ,"  Gal.  ii.  16.  "Justified  by  knowledge,"  Isa. 
liii.  11.  "It  is  God  that  justifies,"  Rom.  iii.  33,  viz.:  by  tlie-e 
seven  means, — by  Christ,  his  name,  his  blood,  by  knowledge, 
grace,  faith,  and  by  works.  Are  these  all  literal  ?  Is  tiiore  no 
room  for  interpretation  here?  lie  that  selects  faith  out  of  seven 
must  either  act  arbitrarily  or  show  his  reason ;  but  the  reason 
does  not  appear  in  the  text.  Ho  must  reason  it  out;  he  must  infer 
it.  Why,  then,  assume  that  faith  alone  is  the  reason  of  our  jus- 
tification? Why  not  assume  that  the  name  of  the  Lord  alono  is 
the  great  matter,  seeing  his  name  "is  the  only  name  given  under 
heaven  by  which  any  mau  can  be  saved;"  and  men  "who  believo 


248  THE   CHRISTIAN    SYbTEM. 

receive  the  remission  of  sins  btf  his  name;"*  and,  especially,  be* 
cause  the  name  of  Jesus,  or  of  the  Lord,  is  more  frequently  m<'i>- 
tioned  in  the  New  Testament,  in  reference  to  all  spiritoal  bless- 
ings, than  any  thing  else !  Call  all  these  causes  or  means  of 
justification,  and  what  then?  We  have  the  grace  of  God  ft)r  the 
moving  cause,  Jesua  Christ  for  the  efficient  cause,  his  blood  the 
procuring  cause,  knowledge  the  disposing  cause,  the  name  of  the 
Lord  the  immediate  cause,  faith  the  formal  cause,  and  works  for 
the  concurring  cause.  For  example:  a  gentleman  on  the  sea- 
shore descries  the  wreck  of  a  vessel  at  some  distance  from  land, 
driving  out  into  the  ocean,  and  covered  with  a  miserable  and 
perishing  sea-drenched  crew.  Moved  by  pure  philanthropy,  he 
sends  his  son  in  a  boat  to  save  them.  When  the  boat  arrives  at 
the  wreck,  he  invites  them  in,  upon  this  condition,  that  they  submit 
to  his  guidance.  A  number  of  the  crew  strelch  out  their  arms, 
and,  seizing  the  l>oat  with  their  hands,  spring  into  it,  take  hold  of 
the  oars,  and  row  to  land,  while  some,  from  cowardice,  and  others 
because  of  some  difficulty  in  coming  to  the  boat,  wait  the  expecta- 
tion of  a  second  trip ;  but  before  it  returned,  the  wreck  went  to 
pieces,  and  they  all  perished.  The  moving  cause  of  their  salva- 
tion who  escaped  was  the  good-will  of  the  gentleman  on  the 
s'lore ;  the  son,  who  took  the  boat,  was  the  efficient  cause ;  the  boat 
itself,  tha  jyrocvring  cause  ;  the  knowledge  of  their  perisliing  con- 
dition and  his  invitation,  the  disjwsing  cause;  the  seizing  tite  boat 
with  their  hands,  and  springing  into  it,  the  immediate  cause; 
their  consenting  to  his  condition,  the  formal  cause  ;  and  their 
rowing  to  shore,  under  the  gnidance  of  [>is  son,  was  the  concurring 
cause  of  their  salvation.  Thus  men  are  justified  or  saved  by 
grace,  by  Christ,  by  his  blood,  by  faith,  by  knowledge,  by  the 
name  of  the  Lord,  and  by  works.  But  of  the  seven  ciiuses,  three 
of  which  are  purely  instrumental,  why  choose  o/»e  of  the  instru- 
mental, and  emphasize  upon  it  as  the  justifying  or  saving  cause, 
to  the  exi  lusion  of,  or  in  preference  to,  the  others?  Every  one  in 
iis  own  place  is  essentially  necessary. 

If  we  examine  the  word  saved  in  the  New  Testament,  we  shall 
find  that  we  are  said  to  be  saved  by  as  many  causes,  though  some 
of  them  differently  denominated,  as  those  l>y  which  we  are  said 
to  be  justified.  Let  us  see  :  we  are  said  to  be  "saved  by  grace,'* 
Eph.  ii.  5;  "saved  through  his  life,"  Rom.  v.  9,  10;  "saved 
through  faiih,"  Eph.  ii.  8,  Acs  xvi.  31;  "saved  by  baptism,*' 

•  Acts  X.  43. 


THE   CHRISTIAN   SYSTEM.  249 

1  Peter  iii.21;  or  "by  faith  and  baptism,"  Mark  xvi,  16;  or  "by 
the  washing  of  regeneration  and  renewal  of  the  Holy  Spirit," 
Titus  iii.  5;  or  "by  the  gospel,"  1  Cor.  xv.  1;  or  "  by  oalling 
upon  the  Lord,"  and  by  "enduring  to  the  end,"  Acts  ii.  21,  Rom. 
X.  13,  Matt.  X.  22.  Here  we  have  salvation  ascribed  to  grace, 
to  Jesus  Christ,  to  his  death  and  resurrection — three  times  to  bap- 
tism, either  by  itself  or  in  conjunctiim,  once  with  faith,  and  once 
with  the  Holy  Spirit;  to  works,  or  to  calling  upon  the  Lord,  or 
to  enduring  to  the  end.  To  these  we  might  add  other  phrases 
nearly  similar,  but  these  include  all  the  causes  to  which  we  have 
just  now  alluded.  Saved  by  grace,  the  moving  cause:  by  Jesus, 
the  efficient  cause  ;  by  his  death,  and  resurrection,  and  life,  the 
procuring  cause;  by  the  gospel,  the  disposing  cause;  by  faith,  the 
formal  cause  ;  by  baptism,  the  immediate  cause  ;  and  by  enduring 
to  the  end,  or  persevering  in  the  Lord,  the  concurring  cause. 


PETER   IN   JERUSALEM,  AND  PAUL  IN  PHILIPPI,  RECONCILED. 

Thousands  ask  Peter,  What  sJiall  we  do?  The  jailer  asks 
Viiul.'What  ahall  I dof  to  be  saved,  if  the  reader  pleases.  Peter 
Bays,  ''Reform  and  be  baptized,  every  one  of  you,"  &c.  Paul 
answers,  "Believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved,  with  thy  fiiinily."  IIow  is  this,  Paul  and  Peter?  Why 
do  you  not  preach  the  same  gospel,  and  answer  the  same  ques- 
tion, in  the  same  or  similar  terms?  Paul,  do  you  preach  another 
gospel  to  the  Gentiles  than  that  Peter  preached  to  the  Jews? 
AV ii at  saves t  thou,  Paul?  Paul  replies — "Strike,  but  hear  me. 
Had  I  been  in  Jerusalem  on  the  day  of  Pentecost,  I  would  have 
spoken  as  Peter  did.  Peter  spoke  to  believing  and  penitent 
Jews  :  I  spoke  to  an  ignorant  Roman  jailer.  I  arrested  his  atten- 
tion after  the  earthquake,  by  simply  announcing  that  there  was 
salvation  to  him  and  all  his  family  through  belief  in  Jesus." — 
r»ut  why  did  you  not  mention  repentance,  baptism,  the  Holy 
Spirit?  "Who  told  you  I  did  not?"  Luke  says  nothing  about 
it ;  and  I  concluded  you  said  nothing  about  them.  Luke  wiis  a 
faithful  historian,  was  he  not?  "  Yes,  very  faithful:  and  why  did 
you  not  faithfully  hearken  to  his  account?  Does  he  not  imme- 
diately subjoin  that  'as  soon  as  I  got  the  jailer's  ear,  I  spoke  t'le 
word  of  the  Lord  to  him,  and  to  all  that  were  in  his  hounef  Why, 
you  reason  like  a  Pedobaptist.  You  think,  do  y.ou,  that  the 
jailer's  children  were  saved  by  his  faith  !     "  I  spoke  the  whole 


250  THE   CHRISTIAN   SYSTEM, 

gosppl,  or  word  of  the  Lord,  to  the  jailer  and  to  his  family.  In 
speaking  the  word  of  the  Lord,  I  mentioned  repentance,  baptism, 
remission,  the  Iluly  Spirit,  the  resurrection,  judgment,  and  eternal 
life:  else  why  should  I  have  baptized  him  and  all  his  house,  and 
why  should  he  have  rejoiced  afterwards  with  all  his  family  V 
Paul,  I  beg  your  pardon.  I  will  not  now  interrogate  Peter,  for 
I  know  how  he  will  answer  me  :  he  would  say,  "  Had  I  been  in 
Philippi,  I  would  have  spoken  to  an  ignorant  Pagan  as  Paul  did, 
to  show  that  salvation  flowed  through  faith  in  Jesus ;  and  when 
he  believed  this  and  repented,  I  would  then  have  said,  Be  baptized 
for  the  remission  of  your  sins." 


THE   CHRISTIAN   SYSTEM:  251 


KEGENERATION. 

'•I  (Tpate  New  Ileayens  and  a  \ew  Earth." — Isaiah  Ixy.  18. 
•'  Behold,  I  make  all  things  new." — IIevelati  j?r  xxi.  5 

"We  intend  an  essay  full  of  "  the  seeds  of  things."  The  topic 
is  a  common  one,  a  familiar  one,  and  yet  it  is  an  interesting  one. 
Much  has  been  said,  much  has  been  written,  upon  it;  and  yet  it  ia 
no  better  understood  than  it  ought  to  be.  Few  give  themselves 
the  trouble  of  thinking  much  on  tiie  things  which  they  think  they 
understand  ;  and  many  would  rather  follow  the  thoughts  of  others 
than  think  for  themselves.  Suspense  is  painful,  much  study  is  a 
weariness  of  the  flesh  ;  and,  therefore,  the  majority  are  content 
with  the  views  and  opinions  handed  to  them  from  those  who  have 
gone  before. 

AVe  wish  to  treat  this  subject  as  if  it  were  a  new  one ;  and  to 
examine  it  now  as  if  we  had  never  examined  it  before.  It  is 
■worthy  of  it.  Generation  is  full  of  wonders,  for  it  is  full  of  God's 
physical  grandeur;  yet  regeneration  is  still  more  admirable,  for 
in  it  the  moral  attributes  of  Jehovah  are  displayed.  But  we  aim 
not  at  a  development  of  its  wonders,  but  at  a  plain,  common-sense, 
scriptural  exposition  of  its  import. 

We  have  not  learned  our  theology  from  Athanasius,  nor  our 
morality  from  Seneca;  and,  therefore,  wo  shall  not  call  upon  them 
for  illustration,  argument,  or  proof.  To  the  Sacred  Records,  in 
which  alone  Christianity  yet  remains  in  all  its  freshness,  we  look 
for  light ;  and  thither  would  we  direct  the  eyes  of  our  readers.  It 
is  not  the  regeneration  of  the  schools — in  which  Christianity  has 
been  lowered,  misapprehended,  obscured,  and  adulterated — of 
which  we  are  to  write  ;  but  that  regeneration  of  which  Jesus 
spoke,  and  the  Apostles  wrote. 

A  few  things  must  bo  premised — a  few  general  views  expressed 
— before  we,  or  our  readers,  are  prepared  for  the  more  minute 
details :  and,  to  approach  the  subject  with  all  unceremonious 
despatch,  wo  observe,  that — 

Man  unregonerate  is  ruined  in  body,  soul,  and  spirit  ;  a  frail 
and  mortal  creature.     From  Adam  his  father  he  inherits  a  shat- 


252  THE   CHRISTIAN    SYSTEM. 

teriM]  constitution.  He  is  the  child  of  a  fallen  progenitor,  a  scion 
from  a  degenerate  stock. 

Superior  to  Adam,  the  exile  from  Eden,  in  physical,  intellectual, 
and  moral  nature,  none  of  his  descendants  can  rise.  It  is  not  in 
nature  to  improve  itself;  for  above  its  fountain  the  stream  cannot 
rise.  Cain,  the  first-born  of  Eve,  was  in  nature  the  image  and 
likeness  of  him  that  begat  him.  Education  failed  to  improve  him, 
while  Abel,  his  younger  brother,  obtained  the  excellency  which 
faith  ill  God's  promise  alone  bestows.  The  first-born,  it  will  be 
coni;eded,  was  at  least  equal  to  his  younger  brother;  and  who  can 
plead  that  in  nature  he  excels  Eve's  eldest  son? 

Alan  in  his  ruins  is,  however,  a  proper  subject  of  a  remedial 
system.  He  is  susceptible  of  renovation.  Therefore  God  has 
placed  liim  under  a  regenerating  economy.  This  economy  con- 
templates the  regeneration  of  the  whole  human  constitution,  and 
proposes  as  its  consummation  the  transformation  of  spirit,  soul, 
and  body.  The  destiny-  of  the  regenerate  is  described  by  Paul  in 
one  sentence  : — "  As  we  now  bear  the  image  of  the  earthly  Adam, 
we  shall  then  bear  the  image  of  the  heavenly  Aiiam." 

God's  own  Son  is  proposed  as  a  model.  Conformity  to  him  in 
glory,  honor,  and  immortality,  as  the  perfection  of  the  regenerate, 
is  the  predestination  of  him  who  speaks  of  things  that  are  not,  as 
though  they  were. 

llegeneration  is,  therefore,  moral  and  physical :  or,  in  other 
words,  there  is  now  a  renovation  of  the  mind~of  the  understand- 
ing, will,  and  affections — and  there  will  hereafter  be  a  renovation 
of  the  body: — "For  this  corruptible  body  shall  put  on  incorrup- 
tion,  and  this  mortal  bi)dy  shall  put  on  immortality." 

The  renovation  of  the  mind  and  character  is,  therefore,  that 
moral  regeneration  which  is  to  be  effected  in  this  life;  for  which 
the  remedial  system,  or  kingdom  of  heaven,  was  set  up  on  earth ; 
and  this,  therefore,  first  of  all,  demands  our  attention. 

Before  we  attempt  an  answer  in  detail  to  the  question.  How  is 
this  moral  regeneration  effected  f  we  shall  attend  to  the  principle 
on  which  the  whole  remedial  system  proceeds.  The  grand  prin- 
ciple, or  means  which  God  has  adopted  for  the  accomplishment 
of  this  moral  regeneration,  is  the  full  demonstration  and  proof  of 
a  single  proposition  addressed  to  the  reason  of  man.  This  sublime 
proposition  is,  that  God  is  love. 

The  reason  and  wisdom  of  this  procedure  will  suggest  itself 
to  every  one  who  can  understand  the  views  and  feelings  of  all 
unregenerated  men     Man,  in  a  state  of  alienation  and  rebellion, 


THE   CHRISTIAN   SYSTEM.  258 

naturally  suspects,  thrd  if  he  be  a  sinner,  and  if  God  hate  sin.  ho 
mu'^t  hate  him.  As  love  bepets  love,  so  hatred  hej^cts  hatred; 
and  if  a  sinner  suspects  that  God  hates  him,  he  cannot  love  God. 
lie  must  know  that  God  loves  him,  before  he  can  begin  to  love 
God.  "  We,"  says  an  Apostle,  "  love  God  because  lie  first  loved 
us."  While  alienated  in  heart,  tlinmgh  the  native  darkness  of 
his  understanding,  the  sinner  misinterprets  every  restraint  wliich 
God  has  placed  in  his  way  to  prevent  his  tolal  ruin  as  indica- 
tions of  the  wrath  of  Heaven.  His  transgression  of  these  re- 
btraints,  and  his  consciousness  of  having  defied  the  veracity  and 
power  of  G()<1,  only  increase  his  enmity,  and  urge  him  onward  to 
his  apostasy  and  wanderings  from  his  Creator.  The  g<;odne8s  of 
God,  being  misunderstood,  furnishes  to  him  no  incentive  to  re- 
pentance and  reformatiim.  Gui'.t,  and  fear,  and  shame,  the  fruits 
of  his  apostasy,  becloud  his  understanding,  and  veil  from  his  eyes 
all  the  demonstrations  of  benevolence  and  goodness  with  which 
the  creation  abounds.  Adam,  under  a  tree,  hiding  from  God, 
trembling  with  fear,  suspicious  of  the  movements  of  every  leaf, 
and  covered  with  shame  as  with  a  garment,  is  both  an  illustra- 
tion and  proof  of  these  views  of  the  state  of  mind  which  obtains 
in  the  un  regenerate. 

Neither  the  volume  of  creation,  nor  that  of  God's  providence, 
is  sufficient  to  rentove  from  the  natural  man  these  misconceptions 
and  the  consequent  alienation  of  heart.  The  best  proof  that  these 
two  volumes  cannot  do  tliis  is,  that  they  never  have,  in  any  one 
instance,  yet  done  it.  From  the  nature  of  things  it  is  indeed  evi- 
dent that  they  cannot  do  it.  The  elements  are  too  often  at  war 
•with  the  happiness  of  man.  The  ever-changing  attitude  of  the 
natural  world,  in  reference  to  health,  and  life,  and  comfort,  render 
it  at  best  doubtful  whether  the  laws  of  nature,  which  ultimately 
bring  man  down  to  the  grave,  are  the  effect  of  benevolence  or  of 
malevolence  towards  mankind.  A  third  volume  explanatory  of 
both,  and  replete  also  with  supernatural  developments,  is  want- 
ing, to  furnish  the  most  diligent  student  of  nature  and  providence 
with  the  means  of  learning  the  true  and  full  character  of  him 
against  whom  we  have  rebelled. 

That  volume  is  the  Bible.  II"ly  Prophets  and  Apostles  spake 
as  they  were  moved  by  the  Spirit  of  Knowledge  and  Revelation. 
Its  records,  its  historj',  its  prophecy,  its  precept*,  its  I.iws,  ita 
ordinances,  and  its  examples,  all  develop  and  reveal  God  to  man 
and  man  tc  himself. 


254  THE  CHRISTIAN   SYSTEM. 

But  it  is  in  the  person  and  mission  of  the  Incarnatk  Word 
that  we  learn  that  God  is  love.  That  God  gave  his  Son  for  us, 
and  yet  gives  his  Spirit  to  us — and  thus  gives  us  himself — are  the 
mysterious  and  transcendent  proofs  of  the  most  august  proposi- 
tion in  the  universe.  The  gospel,  Heaven's  wisdom  and  power 
combined,  God's  own  expedient  for  the  renovation  of  human  na- 
ture, is  neither  more  nor  less  than  the  illustration  and  proof  of 
this  regenerating  proposition. 

Thus  Ave  hasten  to  our  subject.  Having  glanced  at  the  great 
landmarks  of  the  plantations  of  nature  and  grace,  now  that  we 
may,  in  the  light  of  truth,  ascertain  the  true  and  heaven-taught 
doctrine  of  regeneration,  we  shall  cautiously  survey  the  whole 
process,  as  developed  by  the  commissioned  teachers  of  the  deep 
counsels  of  the  only  true  God. 

That  certain  things,  parts  of  this  great  progress,  may  be  well 
understood,  certain  terms,  which  we  are  wont  to  use  to  represent 
them,  must  be  well  defined,  and  accurately  apprehended.  These 
terms  are  Fact,  Testimony,  Faith,  Repentance,  Reformation,  Bath 
of  Regeneration,  New  Birth,  Renewing  of  the  Holy  Spirit,  Newness 
of  Life* 

"All  things  are  of  God"  in  the  regeneration  of  man,  is  oUr 
motto;  because  our  Apostle  affirmed  this  as  a  cardinal  truth. 
He  is  the  author  of  the  facts  and  of  the  testimony  which  declares 
them;  and,  being  the  autlior  of  these,  he  is  the  author  of  all  the 
effet'ts  produced  by  these  facts.  The  Christian  is  a  new  creation, 
of  which  Gi)d  is  the  Creator.  The  change  of  heart  and  of  cha- 
racter, which  constitutes  moral  regeneration,  is  the  legitimate 
impression  of  the  facts  or  things  which  God  has  wrought.  The 
facts  constitut*^  the  moral  senl  which  stamps  the  image  of  God 
upi»n  man.  In  the  natural  i>rder,  we  must  place  them  first,  and, 
therefore,  we  must  first  define  the  term 


REPENTANCE. 

Repentance  is  usually  defined  "  soyrow  fir  any  thing  that  is 
pa.it;"  and  in  the  religious  vocabulary  it  is  simply  " .lormw  for 
Kin."  Tiiis  is  one,  but  it  is  (mly  '>ne,  of  the  natural  efiects  nf  the 
belief  of  the  testimony  of  God.  The  gospel  facts,  testimony,  and 
faith,  contemplate  more  than  tiiis.  But  yet  it  is  necessary  that 
this  point  of  faith  siiould  be  distinctly  apprehended,  especially  .n 

♦  For  Fact,  Testimony,  and  Faith,  see  pp.  110-H3. 


THE   CHRISTIAN   SYSTEM.  255 

tills  ago,  when  it  occupies  so  large  a  space  in  the  systems  of 
theology. 

Ilepentance,  in  nur  current  acceptation,  is  sorrow  for  sin  ;  and 
certainly  there  is  no  man  who  believes  the  revealed  facts  found 
in  the  testimony  of  God,  who  will  not  be  sorry  for  his  sins.  Bm 
simple  sorrow  for  the  past  is  but  a  feeling  of  the  heart;  which, 
unless  it  excite  to  reformation  or  the  abandonment  of  sin,  is  of  no 
more  use  than  the  regrets  of  Judas  after  he  had  sold  his  Master 
for  fifteen  dollars.  Repentance  must,  however,  precede  reforma- 
tion; for  unless  we  are  sorry  for  the  past,  and  grieved  with  our- 
selves, we  will  not  think  of  a  change  of  conduct.  Repentance  is 
to  reformation  what  motive  is  to  action,  or  resolution  to  any  un- 
dertaking. It  was  well  for  David  to  resolve  to  build  the  temple; 
and  so  it  is  well  to  form  any  good  design  ;  but  much  better  to 
execute  it.  To  feel  sorry  for  the  poor  and  the  afflicted,  and  to 
resolve  to  assist  and  comfort  them,  is  well ;  but  to  go  and  do  it  is 
better;  and,  indeed,  unless  our  sorrow  for  the  past  terminate  in 
reformatiim  for  the  future,  it  is  useless  in  the  estimation  of  hea- 
ven and  earth;  as  useless  as  to  say  to  the  hungry,  Be  filled ;  or  to 
tlie  naked,  Be  clothed. 

^Scnuine  repentance  does  not  always  issue  in  reformation. 
Judas  was  sorrowful  even  to  death,  but  could  not  ref  >rm.  Many 
have  been  so  genuinely  sorry  for  their  sins  as  to  become  suicides. 
Speak  we  of  "a  godly  sorrow"?  No:  this  is  not  to  be  expected 
fr<im  unconverted  and  ungodly  persons.  Christians,  Paul  teaches, 
wlien  they  err,  may  repent  with  a  godly  sorrow;  but  this  is  not  to 
be  expected  from  the  unregenerate,  or  from  those  who  have  not 
reformed.  It  is  not,  then,  the  genuineness  of  repentance  that  is 
to  be  appreciated,  unless  by  genuine  repentance  is  meant  m.ire 
than  simple  sorrow  fir  the  past — unless  by  genuine  repentance  is 
meant  reformation.  Yet  without  sincere  or  unfeigned  repentance, 
there  cannot  be  real  or  genuine  reformation. 

This  leads  us  to  observe,  that  the  only  unequivocal  evidence  of 
sincere  repentance  is  the  actual  redress  of  the  injury  done:  not 
only  a  cessati<m  from  the  sin,  but  a  restitution  for  the  sin.  as  fir 
as  restitution  can  possibly  be  rnide.  A'>  rfixfittiHon,  tin  re/>enfaiicf. 
— provided  restitution  can  be  made.  And  I  ni:iy  be  j  ermitted  to 
add,  that  xcithoxit  repentance  and  restitution,  when  possible,  there, 
can  be  no  remission. 

Tlie  preachers  of  repentance — of  the  necessity  of  repentance  in 
order  to  remission — ought  to  set  this  matter  lulrly  and  fully  be- 
fore eiuners.     Do  they  reprfesent  repeutanco  as  sorrow  for  ^e 


156  THE   CHRISTIAN   SYSTEM. 

past,  and  a  determinaiion  to  rpfurm?  How,  then,  will  the  sinnpr 
know  that  he  is  sorry  for  his  sins  ngainst  men,  or  how  will  the 
community  know  that  he  has  repenteil  of  such  sins,  ui)ies!<  lull 
resiituiioti  was  made?  it  is  impossible  that  either  the  sinner 
bim»eir,  or  the  community  who  know  his  sins  againtit  man,  can 
have  any  certain  evidence  that  he  is  penitent,  unless  by  making 
all  possiijlo  rosiitution. 

Peccator  wounded  the  reputation  of  his  neighbor  Ilermas,  and 
on  anotlier  occasion  defrauded  him  of  ten  pounds.  Some  of  the 
neighborhood  were  apprized  that  he  had  done  both.  Peccator 
VAa  converted  under  the  preaching  of  Paulinus,  and,  on  giving 
in  a  relation  of  his  sorrow  for  his  sins,  spoke  of  the  depth  of  his 
convictions,  and  of  his  abhorrence  of  his  transgressions.  He  was 
received  iutj  the  congregation,  and  sat  down  with  the  faithful  to 
commemorate  the  great  sin-ulfering.  ileruiiui  and  lii.s  neiglibors 
were  witne  ses  of  all  this.  They  f-aw  that  Peccator  was  peni- 
tent, and  much  reformed  in  his  behavior;  but  thuy  could  not 
believe  him  sincere,  because  he  had  made  no  restituiion.  They 
regarded  him  eiiiier  as  a  hypocrite  or  sell-deceived  ;  becuuse, 
having  it  in  his  power,  he  repaid  not  the  ten  pound^',  nor  once 
Contradicted  the  slanders  he  had  propagated.  Peccator,  hovv«iW;r, 
felt  little  enjoyment  in  his  profession,  and  soon  fell  back  into  his 
former  habits,  lie  became  again  penitent,  and,  on  examining  the 
grounds  of  his  falling  off,  discovered  that  he  had  never  cmd^ally 
turned  away  from  his  sins.  Overwhelmed  in  sorrow  for  the  past, 
he  resolved  on  giving  himself  up  to  the  Lord;  and,  reflecting  on 
his  past  life,  set  about  the  work  of  reformation  in  earnent.  lie 
called  on  Ilermas,  paid  him  his  ten  pounds,  and  the  interest  fur 
every  day  he  had  kept  it  back,  went  to  all  the  persuns  to  v^'hom 
lie  had  slandered  him,  told  them  what  injustice  he  had  done  him, 
and  begged  them,  if  they  had  told  it  to  any  other  persons,  to  cm- 
tradict  it.  Several  other  persons  whom  he  had  vvrunged  in  his 
dealings  with  them  he  also  visited  ;  and  fully  redressed  all  tlu'se 
wrongs  against  his  neighbors.  He  also  confessed  them  to  the 
Lord,  and  asked  him  to  fojgive  him.  Peccator  was  then  restored 
to  the  church  ;  and,  better  still,  he  enjoyed  a  peace  of  mind,  and 
a  confidence  m  God,  which  was  a  continual  feast.  His  example, 
moreover,  did  more  to  enlarge  the  congregation  at  the  Cruss-rnads 
than  did  the  preaching  of  Pauliims  in  a  whole  year.  This  wsis, 
unequivocally,  nincere  repentance. 

Ihis  is  the  repentance  which  Moses  preached,  and  which  Jesus 
approbated.     Under  the  law,  t^nfeesiitn  to  the  priest,  and  the 


THE  CHRISTIAN    SYSTEM.  257 

prPRenting  of  a  trespass-offering,  availed  nothi  ig  to  forgiveness 
without  lestitution.  But  the  law  went  into  details  still  more 
minute  than  these ;  for  provision  is  made  for  the  case  in  which 
the  sinner  could  not  find  the  person  against  whom  he  had  sinned. 
In  such  a  case,  the  penitent  sinner  was  to  seek  out  the  kindred  of 
the  injured  party,  and  if  he  could  find  any  kinsman  he  was  to 
recompense  tliis  kinsman;  but  if  he  could  not  find  a  kinsman,  he 
must  recon\pense  it  to  the  Lord,  besides  offering  his  trespass- 
offering.  It  was  to  go  into  the  Lord's  treasury.*  The  principle 
uniformly,  in  all  cases  of  sin  agaitist  man,  was,  the  sinner  "shall 
make  amends  fur  the  harm  he  has  done,  and  shall  add  the  fifth 
part  thereto. "t 

If  any  one  suppose  that  repentance  is  to  be  less  sincere  or  un- 
equivocal under  the  gospel,  let  him  remember  that  Zaccheus  pro 
posed  more  tiian  adding  a  fifth ;  he  would  restore  fourfold;  and 
that  Jesus  approliated  biin  for  so  doing.  Indeed,  Juhn  llie  Iin- 
merser  demanded  fruits  worthy  of  repentance  or  of  reformation, 
and  Paul  proclaimed  that  tiiose  who  turned  to  God  should  do 
works  meet  for,  or  worthy  of,  repentance.^ 

"Works  wortliy  of  repentance"  is  a  phrase  which  can  be  un- 
derstood in  no  other  sense  than  tiiose  works  whCch  make  amends 
fir  tlie  harm  done  to  men  and  the  dishonor  done  to  God,  as  far  as 
both  are  post^ibh^.  Can  any  man  think  that  he  is  sorry  fur  that 
sin  or  wrong  which  he  has  done,  when  he  makes  no  effort  to 
make  amends  to  him  who  was  injured  in  person,  character,  or 
property,  l)y  it?  Works  worthy'  of  his  professed  repentance  are 
wanting,  so  long  as  any  being  whom  he  has  injured  in  person, 
property,  or  reputation,  is  unredressed  to  the  utmost  extent  of 
his  ability. 

One  of  our  most  popular  commentators  says — and  with  much 
truth — "No  man  should  expect  mercy  at  the  hand  of  Gi>d,  who,, 
having  wrongt>d  his  neiglibor,  refuses,  when  he  has  it  in  Ida  power, 
to  make  rcftltution.  Were  he  to  weep  tears  of  blood,  botli  tlie 
justice  and  mere}'  of  God  would  shut  out  his  pra3'er,  if  he  make 
not  his  neighbor  amends  for  the  injury  he  has  done  him.  He  is 
a  dishonest  man  who  illegally  holds  the  property  of  another  ia 
his  hands."§ 

Every  preacher  of  repentance  should  insist  upon  these  evi- 
dences of  sincerity,  both  for  the  satisfaction  of  the  penitent  him- 
Belf,  and  for  the  good  of  the  community.     "  Many  that  believed 

•  Num.  V.  7.  8.      t  Le»^-  v- 16.      t  Acts  xxvi.  20.      §  Adam  aarUo  oa  Gen.  xl  2. 

22* 


25«  THE   CHRISTIAN    SYSTEiM. 

came  and  confessed,  and  showed  tlioir  deeds;  many  of  them,  also, 
Avho  used  curious  arts,  bringing  tlicir  IkjoIcs  together,  burnt  tliem 
before  all ;  and  they  computed  the  value  of  them,  and  found  it 
fifty  thousand  pieces  of  silver."*  This  was  making  restituticm, 
in  tlieir  case,  as  far  as  possible;  and  the  principle  here  evinced  ia 
applicable  in  every  other  case. 

But,  in  pursuing  this  subject  so  far,  we  have  passed  over  the 
l.C-undaries  of  repentance,  and  sometimes  confounded  it  with 
reformation.  This  is  owing  to  the  licentious  use  of  language,  to 
which  modern  theology  has  so  richly  contributed.  "We  shall, 
however,  redress  this  wrong,  as  far  as  practicable,  by  a  few 
remarks  on 

REFORMATION. 

The  word  metanoia,  used  by  the  sacred  writers  and  heaven- 
taught  preachers  of  the  New  Economy,  as  indicative  of  the  first 
effect  of  faith,  as  has  been  often  shown,  is  different  from  that 
which  our  word  repentance  fitly  represents.  It  literally  imports 
a  change  of  mind;  but,  as  Parkhurst,  Campbell,  and  many  otiiers 
say,  "such  a  change  of  mind  as  influences  one's  subsequent  be" 
havior  for  the  better."  "  It  has  been  observed  by  some,  and,  I 
think,  with  reason,  that  the  former  [metanoeo]  denotes  properly  a 
change  to  the  better:  the  latter  {mctamelomai)  barely  a  change, 
whether  to  the  better  or  to  the  worse ;  that  the  former  marks  a 
change  of  mind  that  is  durable,  and  produces  consequences:  the 
latter  expresses  only  a  present  uneasy  feeling  of  regret,  without 
regard  to  duration  or  effects:  in  fine,  that  the  first  may  be  trans- 
lated into  English  /  jr/c<r/«;  the  second,  /  r^pcH/,  in  the  familiar 
acceptation  of  the  words.  Now,  as  every  one  who  reforms  repents, 
■  but  as  every  one  who  repents  does  not  reform,  this  distinction  is 
necessary  and  proper;  and  there  is  nothing  hazarded,  nothing  lost, 
by  translating  the  former,  7  r^o?-;/},  and  tlie  IaHgt,  I  repent.  There 
is  something  gained,  especially  in  all  places  where  we  have  the 
word  in  the  imperative  mood,  because  tlien  it  is  of  importance  to 
know  precisely  what  is  intended.  If  we  are  commanded  only  to 
cliange  our  mind,  or  to  be  sorry  for  the  past,  we  have  obeyed 
when  we  feel  regret;  but  if  more  than  mere  cliange  of  mind  or 
regret  is  intended,  we  have  not  obeyed  the  conimnndment,  until 
wo  change  for  the  better.    Now,  it  is,  we  think,  very  evident  from 

*  Acts  xix.  18-20. 


THE  CHRISTIAN   SYSIEM.  25d 

Tarious  passages  of  the  sacred  writings  of  the  Apostles,  and  from 
their  speeches,  that  they  commanded  more  than  a  simple  change 
of  mind  as  respected  past  conduct,  or  mere  sorrow  for  the  past. 
Peter  commanded  the  thousands  assembled  on  the  day  of  Pente- 
cost, who  had  changed  their  minds,  and  who  were  sorry  for  the 
past,  to  do  B  imeihing  which  they  had  not  yet  done;  and  that 
something  is  in  the  common  version  rendered  repent;  and  in  the 
new  version,  reform;  and  in  the  old  English  Bible,  amend  your 
lices.  The  word  here  used  is  the  imperative  of  metanoeo.  Judas 
repented,  and  many  like  him,  who  never  reformed ;  and,  there- 
fore, it  is  uf  importance  that  this  distinction  should  be  kept  in 
view.* 

Repentance  is  not  reformation,  but  it  is  necessary  to  it;  for 
whoever  reforms  must  first  repent.  Reformation  is,  indeed,  the 
carrying  out  of  the  purpose  into  our  conduct.  But,  as  reforma- 
tion belongs  rather  to  another  part  of  our  essay  than  the  present, 
we  shall,  on  the  premises  already  before  us,  pause  and  offer  a  fevr 
reflections. 

In  the  preceding  definitions  of  words  and  ideas,  it  would  appear 
that  we  have  a  literal  and  unfigurative  representation  of  the  whole 
process  of  what  is  figuratively  called  regeneration.  For,  as  we 
shall  soon  see,  the  term  regeneration  is  a  figure  of  speech  which 
very  appropriately,  though  analogically,  represents  the  reforma- 
tion or  renovation  of  life  of  which  we  have  now  spoken. 

That  the  preceding  arrangement  is  not  arbitrarj',  but  natural 
and  necessary,  the  reader  will  perceive,  when  he  reflects,  that  the 
thing  done,  or  the  fact,  must  precede  the  report  or  testimony  con- 
cerning it ;  that  the  testimony  concerning  it  must  precede  the 
belief  of  it;  that  belief  of  the  testimony  must  precede  any  feeling 
in  correspondence  with  the  fact  testified ;  and  that  feeling  must 
precede  action  in  conformity  to  it.  Fact,  testimony,  faith,  feeling, 
action,  are  therefore  bound  together  by  a  natural  and  gracious 
necessity,  which  no  ingenuity  can  separate.  And  will  not  every 
Christian  say,  that  when  a  person  Jeels  and  ads  according  to  the 
faith,  or  the  testimony  of  God,  he  is  a  new  creature — regenerate — 
truly  converted  to  God  ?  He  that  believes  the  facts  testified  in 
the  record  of  God  understands  them,  feels  according  to  their 
nature  and  meaning,  and  acts  in  correspondence  with  them — has 
undergone  a  change  of  heart  and  of  life  which  makes  him  a  new 
man. 

*  Sm  Family  Tuttament,  Note  33,  pago  74. 


2G0  THE   CHRISTIAN    SYSTEM. 

This  is  that  moral  change  of  heart  and  life  which  is  figuratively 
called  regeneration.  We  are  not  to  suppose  that  regi-neratioii  la 
something  wiiich  must  be  added  to  the  faith,  the  feeling,  and  the 
action  or  behavior,  which  are  tlie  effects  of  the  testimony  of  God 
understood  and  embraced  ;  or  wliich  are  the  impress  of  the  divine 
facts  attested  by  Prophets  and  Apostles.  It  is  only  another  name 
for  the  same  process  in  all  its  parts. 

It  may  also  be  observed,  tiiat  numerous  figures  and  analogies 
are  used  by  the  inspired  writers  to  set  forth  this  change,  as  well 
as  other  leading  truths  and  lessons  in  the  Bible.  In  their  col- 
lective capacity,  Christians  are  called  a  kingdom,  a  nation,  a 
generation,  a  famil}',  a  house,  a  flock,  a  city,  a  temple,  a  priest- 
hood, &c.  In  their  individual  capacity,  they  are  called  kin<rs, 
priests,  soldiers,  citizens,  children,  sheep,  branches,  stones,  &c. 
They  are  said  to  be  begotten,  born,  regenerated,  builded,  engraft- 
ed, converted,  created,  planted.  Now,  under  whatever  figure 
they  are  considered  or  introduced,  reason  argues  that  every  thing 
8<aid  of  them  should  be  expressed  in  conformity  with  the  figure 
under  which  they  are  presented.  Are  they  called  sheep? — then  he 
that  presides  over  them  is  called  a  Shepherd;  their  enemies  are 
vjolces  and  dogs;  their  sustenance  is  ihe  green  pasture  ;  their  place 
of  safety  and  repose,  the  sheepfold;  their  errors  are  wanderings 
and  strayings;  their  conversion,  a  return;  and  their  good  beha- 
vior a  hearing  of  the  voice,  or  a  following,  of  the  Shepherd.  Are 
they  called  children? — then  collectivelj'  they  are  a,  family;  thpy 
are  begotten  and  bom  again ;  God  is  their  Father;  their  separntiou 
is  an  adoption;  Jesus  is  their  elder  brother;  they  are  7ie/rs  of  God; 
they  Z/re  nnd  walk  with  God.  Are  they  priests? — Jesus  is  their 
High- Priest;  the  church,  their  temple;  the  Saviour  is  their  altar; 
their  songs,  their  praises,  are  incense  ascending  to  heaven  ;  and 
their  oblations  to  the  poor,  their  works  of  love,  are  sacrifices  most 
acceptable  to  God.  Are  they  called  citizens? — the  church  is  then 
the  kingdom  of  lieaven;  Jerusalem  is  the  mother  of  them  all;  for- 
merly they  were  aliens,  and  their  naturalization  is  regeneration. 
Are  they  called  brandies? — then  Jesus  is  the  true  vine;  his  Father 
the  vine-dresser ;  their  union  with  Christ,  an  engrafting;  the  dis- 
cipline of  the  gospel,  a, pruning ;  and  their  good  works  are  fruits 
if  righteousness. 

Thus  there  is  no  confusion  of  metaphors  in  the  Scriptures  of 
truth — in  the  dialect  of  Heaven.  It  is  the  language  of  Aslidod, 
it  belongs  to  the  confusion  of  Babel,  to  mingle  and  confound  all 
figures  and  analogies.     Hence  we  so  often  hear  of  being  Iwm 


THE   CHRISTIAN    SYSTEM.  261 

again,  without  any  allusion  to  a  family  or  a  kinptdom  !  nml  of 
rcifcneradoH  as  antecodent  to  fail h  or  repentance  !  IIa<i  a  modern 
assembly  of  divines  been  emploj'cd  to  acconiniudate  the  scripture 
style  to  their  orthodox  sentiments  we  should  not  have  had  tn  reail 
all  the  Old  Testament  and  all  the  historic  books  of  the  New,  to 
find  the  subject  of  rej^eneration  but  once  proposed  to  an  alien,  as 
the  fact  is;  but  then  we  should  h.ave  fouml  it  in  the  history  "f 
Abel,  of  Enoch,  of  Noah,  and  of  Abraham,  if  not  in  every  socti(pn 
of  the  law  of  Moses,  in  the  Prophets,  and  in  the  Psabns.  John 
the  Baptist,  Jesus,  and  the  Holy  Twelve,  would  have  had  it  in 
every  sermon  ;  and  true  faith  would  have  been  always  defined  as 
the  fruit  of  regeneration. 

But  Jesus  had  a  kingdom  in  his  ej'e  and  in  his  discourse,  before 
he  ever  mentioned  being  "born  again"  to  Nicoclemus;  for  unless 
there  was  a  family,  a  state,  or  a  kingdom  to  be  born  into,  it  is 
impossible  for  any  one  to  be  born  into  it.  And  if  the  kingdom 
of  lieaven  only  began  to  be  after  Josus  entered  into  heaven  ;  or  if 
it  was  only  approaching  from  the  ministry  of  John  to  the  day  of 
Pentecost,  then  it  would  have  been  preposterous  indeed — an  in- 
congruity of  which  no  inspired  man  was  ever  guilty — to  call  any 
change  of  heart  or  life  a  regeneration,  or  a  neio  birth.  It  is  true 
that  good  men  in  all  ages  were  made  such  by  facts,  testimony, 
faith,  and  feeling,  by  a  change  of  heart,  by  the  Spirit  of  G  .d ; 
but  the  analog;/,  or  Jigvre  of  being  lorn,  or  of  being  regenera'cd, 
only  began  to  be  preached,  vhen  the  kingdom  of  heaven  began 
to  lie  preached  and  men  began  to  press  into  it. 

We  are  now,  perhaps,  better  prepared  to  consider  the  proper 
import  and  meaning  of  "regeneration"  in  general,  and  of  "the 
bath  of  regeneration"  in  particular. 

REGENERATION. 

This  word  is  found  but  twice  in  all  the  oracles  of  God — onco 
in  Matthew  xix.  28,  and  once  in  Titus  iii.  5.  In  the  former  it  is 
almost  universally  understood  to  mean  a  neto  state  of  things,  not 
of  persons — a  pe«"uliar  era,  in  which  all  things  are  to  be  nuvle 
now: — such  as  the  formation  of  a  new  church  on  the  day  of  Pen- 
tecost, or  the  commencement  of  the  Millennium,  or  the  general 
resurrection.  The  biblical  critics  of  eminence  have  assigned  it 
to  (iiio  cr  other  of  these  great  changes  in  tlie  state  of  things.  So 
wo  use  the  word  revolution,  and  the  phrase  the  Neroliifion,  to  ex- 
press a  change  in  the  political  state  of  things.     The  most  approved 


262  THE   CHRISTIAN   SYSTEM. 

punctuation  and  version  of  this  passage  renders  it  altogethor  evi- 
dent that  a  new  era  is  alluded  to.  "Jesus  anawerfd,  Itideed,  I 
say  unto  ycu,  that  at  tiie  renovation  [regeneration]  when  tiie  S<ta 
of  jMsin  shall  be  seated  on  his  glmidus  throne,  you,  my  folldwers, 
sitting  also  upon  twelve  thrones,  shall  judge  the  twelve  iriltcs  of 
Israel."  This  being  so  evident,  and  so  often  alluded  to  in  our 
former  writings,  we  shall  proceed  to  the  remaining  occurrence, 
Titus  iii.  5. 

All  the  new  light  which  we  propose  to  throw  on  this  passage 
will  be  gathered  from  an  examination  of  the  acceptation  of  the 
word  generation  in  the  sacred  writings.  Our  reason  for  this  is, 
that  we  object  to  a  peremptory  decision  of  the  meaning  of  a  word 
which  occurs  only  in  the  passage  under  discussion,  from  our  rea- 
sonings upon  the  isulatod  passages  in  whicli  it  is  found.  In  such 
a  case,  if  we  cannot  find  the  whole  word  in  any  parallel  passages, 
the  proper  substitute  is  the  root  or  branches  of  that  word,  so  far 
as  tliey  are  employed  by  the  same  writers.  Moreover,  we  think 
it  will  be  granted,  that,  whatever  may  be  the  scriptural  accepta- 
tion of  the  word  generation,  regeneration  is  only  the  repetition 
of  tiiat  act  or  process. 

After  a  close  examination  of  the  passages  in  which  generation 
occurs  in  the  writings  of  the  Hebrew  Prophets  and  Apostles,  we 
find  it  used  only  in  two  acceptations — as  descriptive  of  the  whole 
process  of  creation  and  of  the  thing  created.  A  race  of  men,  or 
a  particular  class  of  men,  is  called  t).  generation ;  but  this  is  its 
figurative  rather  than  its  literal  meaning.  Its  literal  meaning  is 
the  formation  or  creatitm  of  any  tiling.  Tlius  it  is  tirst  used  in 
the  Holy  Scriptures.  Moses  calls  the  creation,  or  whole  process 
of  formation  of  the  heavens  and  the  earth,  "The  .^e/tc/a^ <••/»,?  of 
the  heavens  and  the  earth."*  The  account  of  the  formation  of 
Adaui  and  Eve,  and  also  the  account  of  the  creations  of  Adam 
and  Eve,  are,  by  the  same  writer,  called  "  The  book  or  reci>rd  of 
the  generation.1  of  Adam."t  This  is  the  literal  import  of  the 
word ;  consequently,  reijeneration  literally  indicates  the  whole 
process  of  renovating  or  new-creating  man, 

This  process  may  consist  of  numerous  distinct  acts;  but  it  is 
in  accordance  with  general  usage  to  give  to  the  beginning  or  con- 
sum  mat  i;ig  act  the  mime  of  the  whole  process.  For  the  most  part, 
h;)wever,  the  name  of  the  whole  process  is  given  to  the  cim  um- 
mating  act,  because  the  process  is  always  supposed  incomplete 

*  0«D«sis  U.  4w  t  QenesU  ▼.  1. 


THi*:   CIIUISTIAN    SYSTEM.  263 

until  that  act  is  performod.  For  esaniple:  In  llie  process  of  tan- 
ning, fulling,  forging,  &c.  the  subject  of  these  operations  is  not 
supposed  to  he  tanned,  fulled,  ftu'ged,  until  the  last  .act  is  pei- 
fornied.  So  in  all  the  processes  of  nature — in  tl>e  animal,  vegeta- 
ble, and  mineral  kingdoms — the  last  act  consunnnates  the  process. 
To  all  acquainted  with  the  process  of  animalization,  germination, 
crystallization,  &c.  no  further  argument  is  needed.  But  in  tho 
style  of  our  American  husbandmen,  no  crop  or  animal  is  made, 
until  it  come  to  maturity.  We  often  hear  them  say  of  a  good 
shower,  or  of  a  few  clear  days,  "  This  is  the  making  of  the  wheat 
or  corn."  In  the  same  sense  it  is,  that  most  Christians  call  re- 
generation the  NEW  BIRTH  ;  though  being  born  is  only  the  last  act 
in  natural  generation,  and  the  last  act  in  regeneration. 

In  this  way  the  new  birth  and  regeneration  are  used  indiscrimi- 
nately by  commentators  and  writers  on  thecdowy.  and,  by  a  figure 
of  speech,  it  is  justified  on  well-est:il)lished  prh.ciples  of  rhetoric. 
This  leads  us  to  speak  pivrticularly  of 

THE   BATH   OF   REGENERATFON. 

By  "  the  bath  of  regcnei-aiion"  is  not  meant  the  first,  second,  or 
third  act ;  but  the  last  act  of  regeneration,  which  completes  tho 
whtde,  and  is,  therefore,  used  to  denote  the  new  birth.  This  ia 
the  reason  why  our  Lord  and  his  A|)ostles  unite  this  act  with 
water.  Being  born  of  tcater,  in  tlie  Saviour's  style,  and  thebath  of 
regeneration,  in  tbe  Apostles'  style,  in  the  judgment  of  all  writers 
and  critics  of  eminence,  refer  to  one  and  the  same  act, — v'z. : 
Christian  b)vptism.  Hence  it  came  to  pass,  that  all  the  ancients 
(as  fully  proved  in  our  first  Extra  on  Ri-mission)  used  the  word 
regeneration  as  synonymous  in  signification  witli  immersion.  In 
addition  to  the  numerous  quotations  made  in  our  Essay  on  Remis- 
sion, from  the  creeds  and  liturgies  of  Protestant  churches,  we 
shall  add  another  from  the  Common  Prayer  of  the  Church  of 
England,  showing  unequivocally  that  the  learned  doctors  of  that 
church  used  the  words  regeneration  and  baptism  as  synonymous. 
In  the  address  and  pnyer  of  the  minister  after  the  baptism  iif  tho 
child,  ho  is  cununandeil  to  say, — 

"Seeing  now,  dearly-belovi  (1  brethren,  that  this  child  is  rege- 
nerate, and  grafted  into  the  body  of  Christ's  church,  let  us  give 
thanks  unto  Almiglity  Gi>d  fir  these  beiu-fits,  and  with  one  accord 
make  our  prayer  unto  him.  that  this  child  may  lead  the  rest  of 
hie  life  according  to  this  beginning." 


264  THE    CHRISTIAN    SYSTEM. 

*'  Then  .shall  he  said,  all  kneeling, — 
"  We  yield  tliee  hearty  thanks,  most  mercilul  Father,  that  it 
hath  pleased  thee  to  regenerate  this  infant  with  thy  Iluly  Sjiirit, 
to  receive  him  for  thine  own  cliild  by  adoption,  and  to  incorporate 
him  into  thy  holy  church.  And  humbly  we  beseech  thee  to  grant 
that  he,  being  dead  unto  sin,  and  living  unto  righte<-usnoss,  and 
being  buried  with  Christ  in  his  death,  may  crucify  the  old  man, 
and  utterly  abolish  the  whole  body  of  sin  ;  and  that  as  he  is  made 
partaker  of  tiie  death  of  tliy  Son,  he  may  also  be  partaker  of  his 
resurrection;  st)  that  finally,  with  the  residue  of  thy  holy  cliurch, 
he  may  be  an  inheritor  of  thine  everlasting  kingdom,  through 
Christ  our  Lord.     Amen." 

Eusobiiis,  in  his  life  of  Constnntine,  page  628,  shows  that  St. 
C^'prian,  St.  Athanasius,  and,  indeed,  all  the  Greek  Fathers,  did 
regard  baptism  as  the  consummating  act ;  and  therefore  they  call 
it  feliosis,  the  consnmmation.  These  authorities  weigh  nothing 
with  us;  but,  as  they  weigh  with  our  opponents,  we  think  it  ex- 
pedient to  remind  them  on  which  side  the  Fathers  depose  in  the 
case  before  us.  By  these  quotations  we  would  prove  no  more 
than  that  the  ancients  ?/H'in'.s7oofZ  the  washing  of  regeneration,  and 
indeed  used  the  term  regeneration,  as  synonymous  with  baptism. 
But  were  we  asked  fur  the  precise  import  of  tlie  phrase  waxh- 
ing  or  bath  of  regeneration,  either  on  phihdogical  principles,  or 
as  explained  Ijy  the  Apostles,  we  would  give  it  as  our  judgment, 
that  the  phrase  is  a  circumlocution  or  periphrasis  for  water.  It  is 
loutron,  a  word  which  more  properly  signifies  the  vessel  tiiat  con- 
tains the  water,  than  the  water  itself;  and  is,  therefore,  by  the 
most  learned  critics  and  translators,  rendered  bath,  as  indicative 
either  of  the  vessel  containing  the  finid,  or  of  the  use  made  of 
the  fluid  in  the  vessel.  It  is,  therefore,  by  a  metcmymy,  the 
water  of  baptism,  or  the  water  in  which  we  are  regenerated.  Paul 
was  a  Hebrew,  and  spoke  in  the  Hebrew  style.  We  must  learn 
that  style  bef)re  we  fully  understand  the  Apostle's  style.  In 
other  weirds,  we  must  studiously  read  the  Old  Testament  before 
we  can  accurately  understand  the  New.  What  more  natunil  for 
a  Jew  accustomed  to  speak  of  "  the  water  of  purification,"  of 
"the  water  of  separation,"*  to  speak  of  "the  bath  of  rejjcnera- 
tion"?  If  the  phrase  "water  of  purification"  meant  water  used 
fur  the  purpose  of  purifying  a  person — If  "the  water  of  separa- 
tion"   meant  water   used   for   separating  a  person — what  more 

•  Sou  NumLeis  \\X  7  ;  xix.  9,  13,  20,  ::i;  xxxl.  23. 


THE   CHRISTIAN   SYSTEM.  26.'» 

natural  than  tliit  "tlie  hith  of  regeneration"  bhould  mean  water 
used  far  r.^;:;"  nor  if  in  i;;  a  person? 

^uD  the  New  Testament  itself  confirms  this  exposition  of  the 
phr.ise.  We  find  th ;  word  hutron  once  more  used  by  the  same 
Apostle,  in  the  snnie  connection  of  thought.  In  his  letter  to  the 
Ephesians,  he  affirms  that  Jesus  has  sam-tified  (separated,  puri- 
fied wit'i  the  water  of  purification)  the  church  hy  a  loulroa  of 
wat«r — "a  bath  of  water,  with  the  word," — "  having  cleansed  it 
by  a  bath  of  water,  with  the  word."*  This  is  still  more  decisive. 
Tlie  king's  translators,  so  fully  aware  that  tlie  sense  of  this  pas^aj^e 
agrees  with  Titus  iii.  5,  liave,  in  botli  places,  used  the  word 
wa-ikiiig,  and  Mackniglit  the  term  bath,  as  the  import  of  loulroii. 
Whati-i  called  the  washiit;/  or  bath  of  regenerafioii,  in  the  one  pas- 
8i<!;e,  is,  in  the  other,  called  "the  washing"  or  "bath  of  water." 
What  is  called  sai>ed  in  one  is  cill  -d  cleansed  in  the  other;  and 
wh  It  is  callu  1  the  renewal  oj  the  Ifd;/  S/n'rii  in  the  <>ne  is  calh-d  the 
Kord  in  the  other;  b  c  lus  '  llie  HoK  Spirit  consecrates  or  cleanses 
through  the  wi-r  I.  F..r  thus  prayed  the  Messiah,  "Consecrate 
them  through  the  tru  h :  thy  word  is  the  truth."  And  a^aln, 
*'  You  arj'clein  thr.iu^h  the  word  that  I  have  spoken  to  you." 

To  the  same  ell'ict,  P.iui,  to  the  Hebrew  Christians,  says, 
"  Ilav.iig  your  hearts  spriiik.ed  from  a  guilty  con.  cionce,  and  y  )ur 
b.)d:os  washed  with  pure  water" — ilie  water  of  purification,  the 
water  of  regeneration  :  (ft)r  the  phrase  "  pure  water"  must  be  un- 
derstood, not  of  tlie  qua.ity  of  ilie  water,  but  metonymically  of 
the  effkict,  llie  cleansing,  tlie  washing,  or  the  purifying  of  the 
person,) — "  iiaving  your  bodies  or  persons  toanhcd  with  pure 
water,"  or  water  that  purifies  or  cleanses. 

No  one,  acquainted  with  Peter's  style,  will  think  it  strange 
that  Paul  represents  persons  as  saced,  cleansed,  or  sanctijied  i>y 
water;  seeing  Peter  unequivocally  asserts  that  "  we  are  saved" 
through  water,  or  through  baptism,  as  was  Noah  and  his  family 
through  water  and  faith  in  God's  promise.  "The  antitype  im- 
uiersiiin  does  also  now  save  us." 

Finally,  our  great  Prophet,  the  Messiah,  gives  to  water  the 
same  place  and  power  in  the  work  of  regeneration.  For  when 
speaking  of  being  born  again — when  explaining  to  Nicodeuius 
tlui  new  birth,  he  says,  "  Except  a  man  be  born  of  water  and  <if  the 
Spirit,  hi)  c  innot  enter  into  tlie  kingdom  of  God."  May  not  ne, 
then,  supportcl  by  such  high  authorities,  call  that  water  of  which 
a  person  is  boru  again,  the  water  or  bath  of  regeneration  ? 

Epbesians  t.  2^. 
28 


266  TBTH   CHRISTIAN   SYSTEM. 


NEW  BIRTH. 

We  have  already  seen  that  the  consummation  of  the  process  of 
generation  or  creation  is  in  the  birth  of  the  creature  formed.  So 
it  is  in  the  moral  generation,  or  in  the  great  process  of  rogonera- 
tion.  There  is  a  state  of  existence  from  which  he  that  is  h<»m 
passes  ;  and  there  is  a  state  of  existence  into  which  he  enters  after 
birth.  This  is  true  of  the  whole  animal  creation,  whether  ovipa- 
rous or  viviparous.  Now  the  manner  of  existence,  or  th »  nnxfe 
of  life,  is  wholly  changed ;  and  he  is,  in  reference  to  the  former 
state,  dead,  and  to  the  new  state,  alive.  So  in  nioral  regeneiation. 
The  subject  of  this  great  change,  before  his  new  birth,  existed  in 
one  state ;  but  after  it  he  exists  in  another,  lie  stands  in  a  new 
relation  to  God,  angels,  and  men.  lie  is  now  born  of  God,  ai>d 
has  the  privilege  of  being  a  son  of  G»)d,  and  is  consequontly 
pardoned,  justified,  sanctified,  adopted,  suved.  The  state  which 
he  left  was  a  state  of  condenioation,  wliat  some  call  "  th'  state  of 
nature."  The  state  into  which  he  enters  is  a  .xtate  of  f  ivor,  in 
which  he  enjoys  all  the  heavenly  blcs:<iiigs  through  Ciirist  :  ih  re- 
fore,  it  is  called  "the  kingdom  of  heaven."  AM  this  is  .signifiirj 
in  his  death,  burial,  and  n'surreetion  with  Christ;  or  in  his  bi-ing 
born  of  water.  Hence  the  necessity  of  b'ing  barieil  witii  Ciirist 
in  water,  that  he  may  be  born  t)f  water,  tint  he  may  enjiy  the 
renewal  of  the  Holy  Spirit,  and  be  placed  under  the  reign  of 
favor. 

All  ilie  means  of  salcaiion  are  means  of  enjot/meiif,  not  of  prt>- 
curemeiU.  Birth  itself  is  not  for  procuring,  but  for  enjoying,  the 
life  possessed  before  birth.  So  in  the  analogy: — no  one  is  to  be 
baptized,  or  to  be  buried  with  Christ ;  no  one  is  to  1)0  put  under 
the  water  of  regeneration  for  the  purpose  of  procnrinff  life,  hut 
for  the  purpose  of  enjoying  the  life  of  which  he  is  possessed.  If 
the  chihl  is  never  born,  all  its  sensitive  powers  and  faculties  cm 
not  be  enjoyed;  for  it  is  after  birth  that  these  are  fully  develop.'<|, 
and  feasted  upon  all  the  aliments  and  objects  of  sense  in  tiatur'*. 
Hence  all  that  is  now  promised  in  the  gospel  can  only  b;;  enjo;/e<l 
by  those  who  are  born  again  and  placed  in  the  kingdom  of  Ik-h  ven 
under  all  its  influences.  Hence  the  philosoph\'  of  that  nt'cessity 
which  Jesus  preached  : — "  Unless  a  man  be  born  a^^ain,  hi-  (•aniiot 
discern  the  kingdom  of  heaven," — unless  a  man  be  born  of  water 
and  the  Spirit,  he  cannot  enter  into  it. 

But  le(  no  mao  thiak  that  in  the  skct  of  boiu£  boru,  either  natu- 


THIS  CHRISTIAN   8T8TBM.  2B7 

rally  or  metaphorically,  the  child  purchases,  procures,  or  merits 
eithpr  life  or  its  enjoyments.  He  is  only  by  his  birth  placed  in 
circumstances  favorable  to  the  enjoyment  of  life,  and  all  that 
makes  life  a  blessing.  "To  as  many  as  receive  him,  believing 
in  his  name,  he  grants  the  privilege  of  being  children  of  God, 
wlio  derive  their  birth  not  from  blood,  nor  from  the  desire  of  the 
li'ish,  nor  from  the  will  of  man,  but  from  God." 


RENEWING   OF  THE   HOLY   SPIRIT. 

"  lie  has  saved  us,"  says  the  Apostle  Paul,  "by  the  bath  of  re- 
generaticm  and  the  renewing  of  the  ILdy  Spirit,  which  he  poured 
on  us  richly  througli  Jesus  Cliristour  Saviour;  that,  being  justified 
by  his  favor,  [in  the  bath  of  regeneration,]  we  might  be  made 
heirs  according  to  the  hope  of  eternal  life."  Thus,  and  not  by 
works  of  righteousness,  he  has  saved  us.  Consequently,  being 
b;)rM  of  water  and  the  renewing  of  the  Holy  Spirit  are  not  works 
of  merit  or  of  righteousness,  but  only  the  me.ans  of  enjoyment. 
But  this  pouring  out  of  the  influences,  this  renewing  of  the  Holy 
Spirit,  is  as  necessary  as  the  bath  of  regeneration  to  the  salvation 
of  the  soul,  and  to  the  enjoyment  of  the  hope  of  heaven,  of  which 
the  Apostle  speaks.  In  the  kingdom  into  which  we  are  born  of 
water,  the  Holy  Spirit  is  as  the  atmosphere  in  the  kingdom  of 
nature;  we  mean  that  the  influences  of  the  Holy  Spirit  are  as 
necessary  to  the  new  life,  as  the  atmosphere  is  to  our  animal  life 
in  the  kingdom  of  nature.  All  that  is  done  in  us  before  regene- 
ration, God  our  Father  effects  by  the  word,  or  the  gospel  as  dic- 
tatetl  and  confirmed  by  his  Holy  Spirit.  But  after  we  are  thus 
begotten  and  born  by  the  Spirit  of  God — after  our  new  birth — the 
Holy  Spirit  is  shed  on  us  richly  through  Jesus  Christ  our  Saviour; 
of  wliich  tlie  peace  of  mind,  the  love,  the  joy,  and  the  hope  of  the 
regenerate  is  full  proof;  for  these  are  among  the  fruits  of  that 
Holy  Spirit  of  promise  of  which  we  speak.     Thus  commences 

THE   NEW   LIFE. 

Newness  of  life"  is  a  Hebraism  for  a  new  life.  The  new  birth 
brings  us  into  a  new  state.  "Old  things  have  passed  away;  all 
things  have  become  new,"  says  an  Apostle:  "for  if  any  one  ue 
in  Christ,  he  is  a  new  creature."  A  new  spirit,  a  new  heart,  and 
an  outward  character,  corresponding  to  this  change,  are  the  effects 
of  the  regenerating  process:  "fur  the  end  of  the  charge,"  the 


268  THE  CHRISTIAN   8TSTTBM. 

grand  result  of  the  remedial  system,  is  "love  out  of  a  pure  heart, 
a  good  conscience,  and  faith  unfeigned."  "  Love  is  the  fulfilling 
of  the  whole  law,"  and  the  fruit  of  the  whole  gospel.  It  is  the 
cardinal  principle  of  all  Christian  behavior,  the  soul  of  the  new 
man,  the  breath  of  the  new  life.  Faith  works  by  no  other  rule. 
It  is  a  working  principle,  and  love  is  the  rule  by  which  it  ope- 
rates. The  Spirit  of  God  is  the  spirit  of  love  and  the  health  of 
a  sound  mind.  Every  pulsation  of  the  new  heart  is  the  impulse 
of  the  spirit  of  love.  Hence  the  brotherhood  is  beloved,  and  ail 
mankind  embraced  in  unbounded  good-will.  When  the  tongue 
speaks,  the  hands  and  the  feet  move  and  operate,  under  the  unre- 
strained guidance  of  this  principle,  we  have  the  Chrisiian  cha- 
racter drawn  to  the  life.  For  meekness,  humility,  mercy,  sym- 
pathy, and  active  benevolence,  are  only  the  names  of  the  various 
workings  of  this  all-renovating,  invigorating,  sanctifying,  and 
happifying  principle.  *'  He  that  dwells  in  love  dwells  in  God, 
and  God  in  him." 

The  Christian,  or  the  new  man,  is  then  a  philanthropist  to  the 
utmost  extent  of  the  meaning  of  that  word.  Truth  and  love  have 
made  him  free  from  all  the  tyrannies  of  passion,  from  guilt  and 
fear  and  shame ;  have  filled  him  with  courage,  active  and  passive. 
Therefore,  "his  enterprise,  his  capital  enterprise,  to  which  all 
otheis  minister,  is  to  take  part  with  the  Saviour  in  the  salvation 
of  the  world.  "If  by  any  means  I  may  save  some"  are  not  the 
words  of  Paul  only,  but  of  every  new  man.  Are  they  merchants, 
mechmics,  husbandmen? — are  they  magistrates,  lawyers,  judges, 
or  unofficial  citizens? — are  they  masters,  servants,  fathers,  sons, 
brothers,  neighbors? — whatever  or  wherever  they  may  be,  tlipy 
live  for  God  and  his  city,  for  the  king  and  his  empire.  They 
associate  not  with  the  children  of  wrath — the  miser,  the  seltish, 
the  prodigal,  the  gay,  the  proud,  the  slanderer,  the  tattler,  tiie 
rake,  the  libertine,  the  drunkard,  the  thief,  the  murderer.  Eveiy 
new  man  has  left  these  precincts;  has  brgken  his  league  wi  h 
Satan  and  his  slaves,  and  has  joined  himself  to  the  fauiily  of 
Gi»d.  These  he  complacently  loves — those  he  pities — and  does 
good  to  all. 

The  character  of  the  new  man  is  an  elevated  character.  Feel- 
ing himself  a  son  and  heir  of  God,  he  cultivates  the  temper, 
8|iiiit,  and  behavior  which  correspond  with  so  exalted  a  rela- 
tion. He  dt'spiscs  every  thing  mean,  grovelling,  earthly,  sensual, 
devilish.  As  the  only-be);otten  and  well-beloved  Son  of  God  is 
.to  be  ^e  model  of  his  future  persoaal  glory,  su  the  charactes 


THE   0HEI8TIAN   SYSTEM.  269 

n-liich  Jesus  sustainptl  amono;  men  is  the  model  of  his  iaily 
imitation.     His  every-day  aspiration  is — 

Thy  fitir  exnmpln  will  I  trace, 

To  :e.-u-h  me  whtt  I  ou;lit  to  Xte: 
Make  rae  by  thv  traMsfbruiing  srare, 

Lord  Jesus,  daily  more  like  tbee." 

The  law  of  God  is  hid  in  his  heart.  The  living  oracles  dwell  in 
his  mind,  and  he  grows  in  favor  with  God  as  he  grows  in  the 
knowIod;j;e  of  God  and  of  Jesus  Christ  his  Lord.  As  a  new- 
liovn  l.:ilip  he  dnsiros  tho  uiiadiilteratfd  milk  of  the  word  of  God, 
tliaf  lie  mny  jiimw  bv  it;  for  as  the  tliirsty  hart  pants  after  the 
lirouks  (if  water,  so  pants  his  soul  after  Gud.  Tlius  he  lives  to 
G  d.  and  walks  with  liini.  Tliis  is  tlie  cliaracter  of  the  re<rene- 
rat  • — of  him  that  is  horn  of  God — of  the  new  man  in  Clirist 
Jesus.  Tiiis  is  that  chan^^i  of  heart,  of  life,  and  of  character, 
wh'cli  's  ihe  tendency  aM<l  the  fruit,  of  the  proiress  of  regeneration, 
as  t:iu^ht  and  exemplifii'd  by  the  Apostles,  and  those  ommended 
by  Go  I,  in  their  writitigs. 

We  now  proceed  to  offer  a  few  remarks  on  physical  regenerar 
tiun,  the  second  part  of  our  subject. 

PHYSICAL  REGENERATION. 

or  mortal  bodifs  are  apt  to  feel  the  regenerating  power  of  the 
Son  of  God.  This  is  emphatically  called  "t/ie  glory  of  his  power." 
"  The  redemption  of  the  body"  from  the  bondage  of  corruption 
is  the  consummation  of  the  new-creating  energy  of  l>im  who  has 
immortality.  Life  and  incorruptibility  were  displayed  in  and  by 
his  resurrection  from  the  dead.  It  was  great  to  create  man  in  the 
image  of  G>>d — greater  to  redeem  his  soul  from  general  corrup- 
tion :  but  greatest  of  all  to  give  to  his  mortal  frame  incorruptible 
and  immortal  vigor.  The  power  displayed  in  the  giving  to  the 
dead  body  of  the  Son  of  God  incorruptible  glory  and  endless  life 
is  set  forth  by  the  Apostle  Paul  as  incomparably  surpassing  every 
other  divine  work  within  the  reach  of  human  knowledge.  He 
prays  that  the  minds  of  Christians  may  be  enlarged  to  apprehend 
this  mighty  power — that  the  Father  of  glory  would  open  their 
niinds,  "tiiat  they  might  know  the  exceeding  greatness  of  his 
power  in  relati<m  to  us  who  believe — according  to  the  working  of 
bis  mighty  power,  which  he  wnnight  in  Christ  when  he  raised 
him  from  the  dead  and  set  him  at  his  <  wn  right  band  in  the 
heavenly  places."     Faith  in  this  wonderful  operation  of  God — 


270  THE  CHRISTIAN   SYSTEM. 

and  hope  for  the  riches  of  the  glory  of  the  inheritance  of  the  saints 
in  light — are  in  the  most  powerful  principle  of  action  wliiiih 
Gild  has  ever  planted  in  the  luinian  brrast.  This  is  ilietraii 
Bi-endent  hupe  of  the  Christian  calling,  which  imparted  siicli  hemio 
courage  to  ail  the  saints  of  eternal  renown.  This  better  resurrec- 
tion in  prospect  has  produced  heroes  which  make  cowards  of  all 
the  boasted  chiefs  of  worldly  glory.  As  the  magnetic  needle  ever 
points  to  the  pole,  so  the  mind,  influenced  by  this  hope,  ever  rises 
to  the  skies,  and  terminates  in  the  fulness  of  joy,  and  the  pleasures 
for  evermore,  in  tiie  presence  and  at  the  right  hand  of  lji.>d. 

To  raise  a  dead  body  to  life  again  is  not  set  forth  .as  more 
glorious  than  by  a  touch  to  give  new  vigor  to  the  palsied  aru),  to 
impart  sight  to  the  blind,  or  hearing  to  the  deaf;  but  to  give  that 
raised  body  the  deathless  vigor  of  incorruptibility,  to  renovate 
and  transform  it  in  all  its  parts,  and  to  make  every  spirit  feel  that 
it  reanimates  its  own  body,  that  it  is  as  insusceptible  of  decay,  as 
immortal  as  the  Father  of  eternity,  is  a  thought  overwhelming  to 
every  mind,  a  development  \yhich  will  glorify  the  power  of  Gud, 
as  the  sacrifice  of  his  Son  now  displays  his  righteousness,  faith- 
fulness, and  love  to  the  heavens  and  to  the  earth. 

This  new  birth  from  the  dark  prison  of  the  grave  is  fitly  styled 
"  the  redemption  of  the  body"  from  bondage,  "  the  glorious  liberty 
of  the  sons  of  God."  As  in  our  watery  grave,  the  old  man  is 
figuratively  buried  to  rise  no  more,  so  in  the  literal  grave,  the 
prison  of  the  body,  we  leave  all  that  is  corrupt ;  for  he  that  makes 
all  things  new  will  raise  us  up  in  his  own  likeness,  and  present 
us  before  his  Father's  face  in  all  the  glory  of  immortality.  Then 
will  regeneration  be  complete.  Then  will  be  the  full  revelation 
of  the  sons  of  God. 

Immortality,  in  the  sacred  writings,  is  never  applied  to  the 
spirit  of  man.     It  is  not  the  doctrine  of  Plato  which  the  resur- 
rection of  ^esus  proposes.     It  is  the  immoi-tality  of  the  body  of 
vhich  his  resurrection  is  a  proof  and  pledge.     This  was  never 
developed  till  he  became  the  first-born  from  the  dead,  and  in  a 
human  body  entered  the  heavens.     Jesus  was  not  a  spirit  when 
he  returned  to  God.     He  is  not  made  the  Head  of  the  New  Creation 
as  a  Spirit,  but  as  the  S.)n  of  Al.in.     Our  nature  in  his  person  is 
gloritied  ;  and  when  he  afipears  to  our  salvation,  we  shall  be  made 
like  him:  we  shall  see  him  as  he  is.     This  is  the  Christian  hope, 
"A  hopti  so  gri-nt  and  so  divine 
May  tii.il.<  well  endure. 
And  purge  tbj  soul  f.oin  senBi>  and  sio 
As  Christ  himself  is  pure." 


THE   CHRISTIAN    SYSTEM.  271 

Tims  matters  stan  1  in  (he  economy  of  redemption.  Tlius  tlie 
divine  scheme  of  legrneralion  is  consummated:  the  moral  pat, 
by  ihe  ojieratii.n  <»f  moral  means;  the  plij'sii-al  part,  by  the  mijrhy 
pii\v»'r  «>f  U<>d  ('p(>ratiii<^  througli  physical  means.  By  the  word 
of  his  power  lie  created  ihe  heavens  and  the  earth  ;  by  the  word 
of  his  jj;iace  he  reanimates  the  soul  of  man  ;  and  by  the  word  of 
his  power  he  will  ngain  form  our  bodies  anew,  and  reunite  the 
spirit  and  the  body  in  the  bonds  of  an  incorruptible  and  ever- 
lasting union.  Then  shall  death  "be  swallowed  up  forever." — 
"  fF7(Cre  vow  thy  victory,  hoastiug  grave?"  But  for  this  we  must 
wait.  "We  ki'.ow  not  what  we  shall  be."  AVe  only  know,  that 
wiion  he  appears,  we  shall  be  like  him ;  that  we  shall  see  him 
as  he  is. 


THE  USE  OF  TOE  THEORY  OF  REGENERATION. 

One  would  imajrine,  from  tho  voluminous  ara;iiments,  debates, 
and  sermons  U]  on  tlie  tlieorv  of  rey:enenvtion.  that  a  sound  theory 
was  essintial  to  salvation:  that  it  muj^t  !)e  preached  in  every  ser- 
mon, in  order  to  regenerate  the  hearers.  Nothing  can  be  moro 
preposterous.  Who  can  (h'nk  that  any  theory  of  the  rpsu  ■reel ion 
or  regeneration  of  the  body  can  aff  ct  the  body  in  the  grave?  As 
little  can  any  thi^ory  affect  tiie  nnregenerate,  or  those  d>'ail  in 
tre-^pisst'R  and  in  sns.  A  srrnicn  upon  regeneration,  or  upon  na- 
tural liirth,  would  be  as  effii'aelims  upon  th>>se  unborn,  in  liringing 
them  into  this  life,  as  a  s  rmon  up  'n  monl  or  physic  il  re;ien  'ra- 
tion. This  expl  lins  the  fact,  that  in  all  the  accounts  of  apostoli- 
cal preaching  to  Jew  and  Gentile — in  all  the  extracts  of  their  ser- 
mons and  spi-eches  found  in  tliC  New  Testani'  nt — the  subject  of 
regenerat'on  is  n  tonct;  nu>nti  n  el.  It  is,  in  all  the  hi«it  iric  b'>  'ka 
of  the  New  Tofctament,  but  once  propounded,  but  onco  named; 
and  that  only  in  a  private  conference  with  a  Jewish  senator,  on 
the  afl'airs  of  Christ's  kingdom.  No  theory  understood  or  believed 
by  the  unregenerate,  no  theory  propose*!  to  them  for  their  accept- 
ance, can  avail  any  thing  to  their  regeneration.  We  might  as 
reasonably  deliver  a  theory  of  di;;estion  to  a  d^'speptic,  to  cure 
his  stonjach — or  a  theory  of  vegetation  to  a  scion,  to  h  iston  its 
growth — as  to  preach  auy  vie>v  of  regeiieration  to  a  sinner  to 
m  ike  him  a  Christian. 

Of  what  use,  then,  are  the  previous  remarks  on  this  subject? 
I  M  ill  tirst  candidly  inform  the  reader,  that  they  were  m.t  writteu 


272  THE   CHRISTIAN    SYSTEM. 

for  his  regeneration,  either  of  mind  or  body;  but  for  the  benefit  of 
those  who  are  employed  in  the  work  of  regenerating  others,  and 
for  the  conviction  of  such  Christians  as  may  have  been  intlucod 
to  regard  us  as  aiming  at  nothing  but  tlie  mere  immersion  of 
persons,  as  alone  necessary  to  the  whole  process  of  conversion  or 
regeneration,  in  their  acceptation  of  these  words.*  Tlie  use  of 
this  theory,  if  it  have  any,  is  as  a  guide  to  those  who  are  labor- 
ing publicly  or  privately  for  the  regeneration  of  sinners.  If  we 
have  assigned  a  proper  place  for  facts,  testimony,  faith,  feeling, 
action,  the  bath  of  regeneration,  the  renewing  of  the  Holy  Spirit, 
and  a  new  life,  the  coarse  is  fairly  marked  out.  They  are  to  pre- 
sent the  great  facts,  to  declare  the  whole  testimony  of  God  to 
sinners,  in  order  to  their  conversion  or  regeneration.  Like  Paul, 
in  his  account  of  his  labors  in  Corinth,  they  must  go  out,  not  in 
the  strength  of  human  philosophy,  '"'■  but  declaring  the  testimony  of 
God,"  and  laying  before  their  hearers  "  the  wonderful  works  of 
God." 

This  is  the  use,  and  the  only  proper  use,  of  sound  theory  on  any 
sulyect.  It  is  to  guide  the  operator,  not  the  thing  operated  upon. 
I  would   hope,  under  the  Divine  blessing,  to  be  the  means  of 

•  Tt  may  apiin  ^e  necessary,  in  this  fastidious  (»<re.  to  renrmrk.  ttwt  in  this  essav, 
in  onler  to  disal'Use  the  publio  mind  on  our  us«  anil  advplati'm  of  the  tenn  ifflme- 
rat  on.  we  have  taken  the  widest  ran;re  whiih  a  siiptvnte  renard  fiir  Ibe  apostolic 
myle  could.  In  our  jiid^ment.  «(low.  While  we  ar^in-  thtt  the  phrise  l>ath  of  rt- 
gr.iifraliin  (TitnR  iii  5)  is  equivalent  to  immirsi'tji.  as  aheady  esplaiied.  and  as 
co'>tradisin:rMish-d  fnui  lit  retievj'np  of  the  ll<<lii  Sjtiril.  of  whii-h  the  immersed 
helieier  is  a  priip;-r  sulyeet:  we  ha  e  spoken  of  the  whole  prm-ess  of  renovation, 
not  iii  th  •  St  it  applicati'in  of  the  phrase,  Tifus  iii.  5  tmt  rather  in  tlie  whole  lati- 
tude of  the  li({ure  eaiploved  l>y  the  Apostle,  it  is  not  the  list  act  of  besettinir.  nor 
the  last  art  of  beinj!  Iiorn.  liut  Ibe  whole  puK-ess  of  ronvirsion  alluded  to  in  the 
fiirure  nf  fimenitinn.  to  which  we  have  dm'Cied  tl>e  atieiiti>n  of  inr  readiT.s.  Kor, 
as  often  before  stated  our  opponents  deceive  iheuisi'lves,  and  their  lieaiws.  hy  re- 
rresenti'i).'  us  bp  as.riliiiji  to  the  word  immersion,  and  tile  act  of  Imineisi'n.  all  (hat 
they  call  rtffntrathn.  While,  ihTet'ire.  we  contend  llvif  lM>ln'.r  "bom  a-.'ain.''  and 
ln-inir  iminers,'d  are  in  the  Ap'sile's  stvie,  two  names  Ibr  th"  sjime  aclinn.  we  are 
iar  t'rnni  sup)>ositig  or  teaching  thiit,  in  forming  the  nesv  man,  Ibera  is  nothing  nece» 
sary  lint  to  be  born. 

If  any  ask  why  this  matter  was  not  fully  devnlnped  in  onr  tirst  ess«y.<;  on  this  sub- 
ject, our  answer  is,  liecauso  we  could  not  aiitici|>nte  that  our  oppments  would  have 
so  represented  or  misrepresented  our  views.  Were  a  ireneral  asked  why  he  did  not 
arranjje  all  his  troops  in  the  t)e!rinniiii»  of  the  action  as  he  iwd  tliem  ananged  when 
hi)  triumpbt-d  over  liis  enemy,  he  would  reply.  That  the  manoeuvres  and  assaults  of 
the  enemy  directed  the  disposition  of  liis  forces. 

Our  opponents  contend  for  a  regeneration  bejrnn  and  perfected  before  feith  or  hap' 
tism — a  spiritual  chan(?e  of  mind  by  the  Holy  Spirit,  antecedent  to  either  knr.wledjre, 
fiiih  or  repentance,  of  which  infants  are  as  susceptible  as  iidnlts;  and,  therefnre.  as 
we  contend,  make  Itie  gospel  of  no  effect.  By  way  of  reprisals,  fhev  would  ha\e  their 
cnvt-rts  IliiMk  that  we  l'o  for  notbin;.r  but  wafer  ai'rt  s.-fctstiallv  c:ill  us  th-  acUo 
cates  (if  ■■  water  reienera:i m."  Thev  ihi^ik  ilieiv  is  S"MU'llii.iir  more  sn' linn-  and 
di  iiie  in  'spirit  reiienerntion;'  a' d  th.'refire  rlaiin  Ihi'  li  le  of  oiili  d  x.  This 
ciluiuny  has  Ikwii  one  invasion  of  the  pn  sent  es.«:iy  and  it  has  oi-<',-»sioi'ed  ili.i'  i  art 
of  il  wliich  >;i  '•s  the  full. si  l.itiuide  to  Ih^  term  repenertilion  wliieh  anal  ".rv  ji-e*  to 
the  t'^ture  usi-d  l>v  the  Apostle,  lint  wh,-n  we  spak  in  tliee>act  sivlf  <f  (lie  li  ing 
oiaHfS  on  iliK  snlvecf  we  must  rejirescot /-CTwi?  lorn  «//(ii'»  (Ji  hn  jii. ."i)  uod  r/yime- 
rali-m  ('I  itus  iii,  5y  as  rulaliug  tu  Ibe  act  of  iiumuKiuu  aioue.    ;iee  Exlro.  Uijtiitiiui, 


THE   CHRISTIAN   SYSTEM.  273 

fpgenerating  more  persons  in  one  year,  never  onco  naming  regene- 
ration, nor  speculating  upon  tlie  subject,  by  stating  and  enforcing 
the  testimony  of  God,  than  by  preacliing  daily  the  most  approved 
theory  of  regeneration  ever  sanctioned  by  any  sanhedrim  on  earth.* 
With  tiiese  views,  we  have,  then,  offered  the  preceding  remai'ks: 
and  shall  now  briefly  turn  our  attention  to— 


THE  REGENERATION  OF  THE  CHURCH. 

The  word  regeneration  we  have  found  once  used  in  the  sense 
of  a  new  state  of  things,  or  of  tlie  introduction  of  a  new  state  of 
things. f  In  this  application  of  the  word,  we  would  turn  the 
attention  of  our  readers  to  the  necessity  of  the  regeneration  of 
the  church. 

I  speak  not  of  the  regeneration  of  any  sectarian  establishment. 
They  are  built  upon  another  foundation — upon  the  foundation  of 
deci-ees  of  councils,  creeds,  formularies,  or  acts  of  Parliament. 
But  we  speak  of  those  societies  that  professedly  build  upon  the 

•  August  1. — I  have  just  now  opened  the  Cincinnati  Baptist  Journal  of  26(h  July, 
from  ubieh  I  read  an  nppifi\ed  doliuiiion  of  iv;;eiieKiliirn.  It  is  oilliodix,  sp.rilual, 
phyi-ical.  iiij  stical.  and  mefapliysioal  rejreneratiun.  It  is  quutitd  fioiu  the  ••  fituiidard." 
l(e}(eueration,  in  tlie  KvoiiyeJic^l  ttundaril,  is  Ihus  dehncd : — 

'•Is  the  sinner  active  in  reBeneraliun?  Certainly  he  is.  Ilis  mind  is  a  tbinkin;;, 
ratiiinal  principle,  which  never  ceaseg  to  act:  and.  therefore,  wlien  tlio  wcrd /wxMre 
is  applied  to  it,  Viy  jlj  Divines,  or  by  Calvinists.  they  do  not  mean  thai  i!  Is  UVrally 
dead,  like  inert  matter,  wbi'h  rei|uiivs  a  ph;  sicai  iuipulfie  t^'  put  it  in  niuliun. 
They  only  n.ean  to  convey  the  soriptunil  idea  that  tbu  Holy  ."■pirlt  Is  the  *"/.- agent 
In  re^enenition,  and  I  bat  the  sinner  has  no  uioi-e  efficient  ar/rtiw  In  aicomplisliinj? 
it.  llian  Ijizarus  had  in  l)econiin;!  alive  from  the  dead.  Still,  they  ^rant  Cbat  his 
inind  is  most  active,  but  unhappily  its  .■»cti\lty  is  all  (((^uiVi  ■<  the  Divine  inftuence; 
as  ihe  SciipiureR  assure  us.  univ);eneiaied  perMins  *do  alwa\s  resiht  the  strivings 
ot  the  Spirit.  •  Kvery  ima;:iii!all>ii  of  (he  iliou^btsof  man's  hc.irt  is  only  evil 
continually.'  'There  is  n<  ne  Ibat  doi'th  good:  no,  not  one.'  The  sinner,  therefore, 
Insiead  of  voluntarily  ci>op.ratiiig  with  \hj  II  ily  .>«pirit.  d  h-s  all  he  .an  t"  rrsist  bis 
Divine  li>tiuence,  and  prevent  his  own  regeneration,  until  he  is  viaUe  \villln:4  ly  al- 
mighty power." 

What  a  comfortalile  thing  is  this  theory  of  repreneratlnn !  The  sinner  is  to  !>« 
regei  erated  when  actively  striving  against  ibe  Divine  influence.  At  the  moment 
of  regeneration,  •■  he  h.-is,'"  in  one  sense,  "no  more  efficient  agency  in  acconipli>l>- 
ing  it  than  Lazarus  had  in  liecomlng  alive  from  the  dead;'' and  in  another  si-nso, 
lie  is  not  pa.>.8ive.  hut  "does  all  he  can  to  resist  the  Diune  influence,  and  ;>r<c«>< 
his  own  regeneration,  until  he  is  j«a(/»?  willing  by  almighty  power."  This  is  x/uwrf- 
anl  divinity:  and  he  that  pivaches  this  divinity  Is  a  pious,  legenerated,  lieguUr 
Orlbedo.x  Uaptlst  (^brlstian  Minister!  Of  how  much  value,  on  Ibis  thiory,  is  all  the 
preachirig  in  Christendom?  The  Holy  Spirit  may  be  busily  at  work  upon  some 
U  unken  sot.  or  some  vile  del«iuchee.  who  is  as  dead  as  i.izarns  on  one  side,  and 
on  Ibe  olh'r  resisting  the  Spirit  with  all  his  moral  and  ph-sical  enerxy.  np  t.i  Ihe 
moment  tti.it  Ihe  .Miniirbly  arm  pierces  hi.ii  to  the  heart  with  a  sword,  and  mikel 
liiiii  a  i-  e  liy  Hilin  :  liini! ! 

'i  he  al  su;di:y  and  liceniionsness  of  sn^-li  a  view  of  the  jrreaf  work  <  f  lenovalinn 
We  li.id  tliMiJit  sogliiiMg  thrit  no  editor  in  Ihe  West  would  line  h.id  l^iid.  ess  to 
h:ne  pulilislied  it.  This  is  a  proof  of  ibe  luvessi'y  of  (.ur  present  esisiy.  ai-.d  will 
e.splaiii  lo  III  I  inielligeiil  ro:ider  why  we  hue  civeii  to  Ibe  while  process  of  reuova- 
ti.'ii  the  iiHiiie  if  re^euoialiou,  which  properly  beluu^s  lo  the  last  act 

t  iMatt.  xlx.  23. 


274  THB   CHRISTIAN    SYSTEM. 

foundation  of  Apostles  and  Prophets,  without  any  human  bom^ 
of  union,  or  rule  of  life — our  bretlucu  of  the  reformation,  now  in 
pmiress. 

Should  any  one  imagine  that  the  state  of  things  to  which  wo 
have  attained  is  the  sole  or  ultimate  object  of  our  aspinitioits  or 
our  efforts'  he  would  do  us  the  greatest  injury.  Societies,  indiu'd, 
may  he  A>und  among  us,  far  in  advance  of  others,  in  their  pro- 
gress towards  the  ancient  order  of  things ;  but  we  know  of  none 
that  has  fully  attained  to  that  model.  It  is,  however,  most  ac- 
ceptable to  see  so  many  societies  formed  and  forming,  under  the 
banners  of  reformati.n,  with  the  d(  t'rminatiun  to  move  onwards 
in  conformity  to  the  sacred  oracles,  ti.l  they  stand  perreot  and 
complete  in  all  the  will  of  God. 

Our  opponents  cannot,  or  will  not,  understand  how  any  society 
can  be  in  progress  to  a  better  order  of  things  than  that  under 
which  they  may  have  commenced  their  pilgrimage.  Their  sec- 
tarian policies  were  soon  formed,  and  the  limits  of  their  reforma- 
tion were  soon  fixed;  beyond  which  it  soon  became  heretical  to 
inove.  The  founders  of  all  new  schisms  not  only  saw  through  a 
glass  darkly,  but  their  horizon  was  so  circumscribed  with  human 
traditions,  that  they  only  aimed  at  moving  a  few  paces  from  the 
hive  in  which  they  were  genera'ed.  A  new  creed  was  soon 
adopted,  and  then  their  stature  was  complete.  They  bounded 
from  infancy  to  manhood  in  a  few  days,  and  decided,  if  any  pre- 
sumed further  to  advance,  they  should  be  treated  as  those  who 
had  refused  to  move  from  the  old  hive.  Hence  it  beeame  as  cen- 
surable to  grow  beyond  a  certain  standard,  as  not  to  grow  at  all. 
This  never  was  our  proposition,  and  never  can  be  our  object. 
We  have  no  new  creed  to  form,  no  rules  of  discipline  to  adopt. 
We  have  taken  the  Living  Oracles  as  our  creed,  our  rules  and 
measures  of  faitii  and  praciice;  and,  in  tiiis  d'-paitment,  liave  no 
additions,  alterations,  or  amendments  to  propose.  But  in  uuming 
up  to  this  standard  of  knowledge,  faith,  and  behavior,  we  have 
something  yet  before  us,  to  which  we  have  not  attained. 

That  we  may  be  distinctly  understood  on  this  subject,  we  shall 
epeak  particularly  on  the  things  wanting  in  our  individual  cha- 
racters, and  of  the  things  wanting  in  our  church  order,  to  give 
to  our  meetings  that  interest  and  influence  which  they  ought  to 
exert  on  the  brotherhood  and  on  society  at  large. 

It  will  be  understood,  that  our  remarks  on  the  things  which  nre 
wanting  in  the  disciples  ure  applicable  uot  to  Q\cry  iudividual, 


THE  CHRISTIAN   SYSTEM.  275 

but  to  the  petipral  mass.  And.  first  cif  nil,  there  is  wanting  a  more 
general  ami  particular  knowleil<j;e  of  tlie  IL  ly  Script uros  than  is 
piissessed  liv  a  great  njiijoriij-  of  t'.e  rof.rniers.  There  is,  per- 
liaps.  wantino;  a  taste  or  (lisp(»>iti(>n  for  that  private  tlevr)t!iitial 
reading  of  the  oracles  (if  God,  which  i-*  essential  tn  a  growth  in 
that  knowledge  of  God  and  of  Jesus  Clirist  which  constitutes 
tiie  most  striking  attrihutes  in  Christian  character.  AVe  tlius 
reason  from  the  proficiency  which  is  discoverable  in  the  hounds 
of  our  acquaintance,  which  is  large  enough  to  afford  data  for  very 
general  conclusions. 

To  rea<l  the  Scriptures  for  the  sake  of  carrj-ing  out  into  prac- 
tice all  that  we  learn,  and  to  read  them  for  the  sake  of  knowing 
vhat  is  written,  are  very  different  objects,  and  will  produce  very 
different  results.  Their  influence  on  the  temper  and  behavior, 
in  the  furnier  case,  will  very  soon  become  manifest  to  all  w'th 
•whom  we  associate;  while,  in  the  latter  case,  there  is  no  visible 
improvement.  David  saicl  thnt  he  '  hid  the  word  of  God  in  Irs 
heart,"  or  laid  it  up  in  his  mind,  "that  he  might  not  sin  against 
God:"  and  that  he  had  "more  understanding  than  all  his  teach- 
ers, because  God's  testimonies  were  his  meditation."  It  will  l>e 
Kdmitted  thut  the  sacnd  writings  of  the  Apostles  and  Evangelists 
of  Jesus  Christ  ought  to  be  as  precious  and  as  delightful  to  the 
Christian,  as  were  the  ancient  oracles  to  the  most  pious  Jew. 
Now,  as  an  example  of  what  we  mean  by  a  private  devotional 
reading  and  study  of  the  oracles  of  Christ,  we  shall  permit  a  Jew 
to  tell  his  experience  : — 

"  The  law  of  thy  mouth  is  better  to  me  than  thousands  of  gold 
and  silver.  With  my  whole  heart  have  I  sought  thee;  my  soul 
Lreaketh  for  the  longing  that  it  has  to  thy  judgments  at  all  times. 
Thy  testimonies  are  my  delight  and  my  counsellors.  Teach  me, 
0  Lord,  the  way  of  thj'  statutes,  and  I  will  keep  it  to  the  end. 
Give  mo  understanding,  and  I  shall  keep  thy  law;  3-e8,  I  will 
observe  it  with  my  whole  heart.  Make  me  to  go  in  the  path  of  thy 
commandments,  fi)r  in  it  do  I  delight.  Thy  statutes  have  been 
my  s^ngs  in  the  house  of  my  pilgrimage.  At  midnight  1  will  rise 
to  give  thanks  to  thee,  because  of  thy  righteous  jud^rments.  Oh, 
how  I  love  thy  law;  it  is  my  meilitaiion  all  the  day!  How  sweet 
are  thy  words  to  my  taste;  sweeter  than  himey  to  my  mouth! 
Thy  testimonies  have  I  taken  as  a  heritage  forever,  for  they  are 
the  rejoicing  of  my  heart.  Great  peace  have  they  that  love  thy 
law — nothing  shall  cause  tlicm  to  stumble." 


276  THE   CHRISTIAN   SYSTEM. 

These  are  only  a  few  extracts  from  one  piece,  written  by  a  kinj» 
three  thuusaml  yeirs  iigo.  On  aiinther  ore  ision  lie  pronounced 
the  fiilluwiny;  eiirHOiiiini  on  the  testimony  of  Goil :  — 

"  lie  law  [iioctrinej  of  the  Lord  is  perfect,  converting  [restor- 
ing] the  soul;  the  testimony  of  the  Lord  is  sure,  nia'vi:i<;  wise  the 
simple;  the  statutes  of  the  Lord  are  right,  rejoicing  the  heart;  the 
commandment  of  the  Lord  is  pure,  enlightening  the  eyes.  The 
fear  of  the  Lord  is  clean,  enduring  forever;  the  judgments  of  the 
Lord  are  true  and  righteous  altogether.  More  to  be  desired  are 
they  than  gold — yea,  than  much  fine  gold:  sweeter  also  thnn 
honey,  and  the  honey-comb.  By  them  is  thy  servant  warned, 
and  in  keeping  of  them  there  is  great  rewai-d." 

This  fully  reveals  all  that  we  mean  by  a  devotional  private 
study  of  the  Holy  Scriptures.  Every  Christian  who  can  read 
may  every  daj'  thus  refresh,  strengthen,  and  comfort  his  heart, 
by  reading  or  committing  to  memory,  and  afterwards  reflecting 
upon,  some  portion  of  the  book.  He  may  carry  in  his  pocket  the 
blessed  volume,  and  many  a  time  through  the  day  take  a  peep 
into  it.  This  will  preserve  him  from  temptation,  impart  courage 
to  his  heart,  give  fluency  to  his  tongue,  and  the  graces  of  Chris- 
tianity to  his  life. 

In  this  age,  when  ignorance  of  the  Christian  Scriptures  is  so 
characteristic,  and  the  rage  for  human  opinions  and  traditiims  so 
rampant,  it  is  a  duty  doubly  imperative  on  our  brethren,  to  give 
themselves  much  more  to  the  study  of  the  book  ;  and  tlien  one  of 
them  will  put  a  host  of  the  aliens  to  flight;  and,  what  is  still  more 
desirable,  he  will  have  communion  with  God  all  the  day,  and  ever 
rejoice  in  his  salvation. 

In  the  second  place,  there  is  wanting  among  disciples,  who  are 
heads  of  families,  more  attention,  much  more  effort,  to  bring  up 
their  children  "in  the  correction  and  instruction  of  the  Lord." 
The  children  of  all  disciples  should  be  taught  the  oracles  of  God 
from  the  first  dawning  of  reason.  The  good  seed  should  be  sown 
in  their  hearts,  before  the  strong  seeds  of  vice  can  take  root. 
From  a  child  Timothy  knew  the  Holy  Scriptures,  and  they  were 
able  to  make  him  wise  to  salvation,  through  the  Christian  faith. 
IIow  many  more  Timothies  might  we  have,  if  we  had  a  few  more 
of  the  daughters  of  Lois,  and  a  few  more  mothers  like  Eunice ! 
Most  saints,  in  this  generation,  appear  more  zealous  that  their 
children  should  shine  on  earth,  than  in  heaven — and  that  they 
may  be  rich  here,  at  the  hazard  of  eternal  bankruptcy.  They 
la,bor  to  make  them  rich  and  genteel,  rather  than  pure  and  holy ; 


THE  CHRISTIAN    SYSTEM.  Vff 

and  spond  more  time  in  fiishioning  them  to  the  f  jolish  and  wicked 
i-.iAie  uf  puliihed  society,  than  in  teaching  them  by  precept  and 
example  tlie  word  that  is  better  than  gold,  and  more  precious  th  in 
rubies.  Well,  they  sow  darnel,  and  cannot  reap  wheat.  They 
may  have  a  mournful  harvest,  and  years  of  bitterness  and  s  irri.w 
may  reward  them  fur  their  negligence  and  error.  Ii'  only  a  tiilio 
of  the  time,  and  the  labor  and'expense,  that  it  costs  to  fit  a  sun  i.r 
a  daughter  to  shine  in  the  middle  or  front  ranks  of  genteel  society, 
were  spent  in  teaching  them  to  fear  God  and  keep  his  command* 
ments,  how  many  more  virtuous,  solid,  and  useful  citizens — how 
many  more  valuable  members  of  the  family  of  God-^how  many 
more  faithful  and  able  witnesses  for  the  truth  of  God — would  be 
found  in  all  corners  of  the  landl 

Every  Christian  family  ought  to  be  a  nursery  for  Gud.  The'r 
offspring  should  be  trained  for  the  skies.  For  such  are  the  pro- 
mises of  God,  such  are  the  facts  on  record,  and  such  is  the  expe- 
rience of  Christians,  that  every  parent  who  does  his  duty  to  his 
children  may  expect  to  see  tiiem  inherit  the  blessing.  Their 
didactic  labors,  aided  by  their  example  .and  their  constant  prayers, 
will  seldom  or  never  fail  of  success  in  influencing  their  descend- 
ants to  walk  in  their  ways.  The  very  commaud  to  bring  up  their 
children  in  the  Lord  implies  its  practicability.  And  both  Testa- 
ments furnish  us  with  all  assurance  that  suchjabors  will  not  be 
in  vain.  The  men  of  high  renown  in  sacred  history  were  gene- 
rally the  sons  of  such  parentage.  The  sous  of  God  were  found 
among  the  sons  of  Seth,  while  the  daughters  of  men  were  of  the 
progeny  of  Cain.  Abraham  was  the  descendant  of  Sliem;  Moses 
and  Aaron  were  the  sons  of  believing  parents;  Samuel  was  the 
son  of  Hannah,  and  David  was  the  son  of  Jesse.  John  the  ll.ir> 
binger  was  the  son  of  Zachariah  and  Elizabeth;  and  it  pleased 
the  heavenly  Father  that  his  son  should  be  the  child  of  a  pious 
virgin. 

But  it  is  under  Christ  that  the  faithful  are  furnished  with  all 
the  necessary  means  of  bringing  up  their  offspring  for  the  Lord. 
The  numerous  failures  which  we  witness  are  to  be  traced  eiiher 
to  great  neglect,  or  to  some  fatal  notion  which  paralyzes  all  effort ; 
for  some  think  that  the  salvation  or  damnation  of  their  offspring 
was  a  matter  settled  from  all  eternity,  irrespective  of  any  ag-ncy 
on  their  part:  that  some  are  born  "vessels  of  wrath,"  and  others 
"  vessels  of  mercy  ;"  and  hence  the  instructions,  examples,  and 
prayers  of  parents  are  of  no  avail.  Among  the  descendants  cf 
such,  it  will  uu  doubt  often  happen  that  some  becoim  vesseLi  of 


278  THE  CHRISTIAN   BTSTEM. 

■wrath,  fitted  for  destruction,  while  others  become  vessels  of  mercy 
preiiestiiieil  to  glory. 

When  G>>d  gave  a  revelation  to  Jacob,  and  commanded  a  law 
to  Israel,  he  gave  it  in  charge  that  they  should  "teach  it  to  their 
children,  that  they  mi«;ht  put  their  trust  in  God,  and  might  not  be, 
like  their  fathers,  a  rebellious  race."  The  Apostles  of  Christ 
have  also  taught  the  Christians  the  same  lesson.  This  is  our 
guide,  and  not  our  own  reasonings.  Now,  let  the  disciples  make 
this  their  Ijusiness,  morning,  noon,  and  evening,  and  then  we  shall 
see  its  eflfects. 

We  are  sorry  to  see  this  great  duty,  to  which  nature,  reason, 
revehition  alike  direct,  so  much  neglected  by  many  of  our  brethren 
— to  iind  among  their  children  those  who  are  no  better  acquainted 
with  the  Scriptures  than  the  children  of  their  neighbors,  who 
believe  in  miraculous  conversions,  or  think  it  a  sin  to  attempt 
what  they  imagine  to  be  the  work  of  G.>d  alone — never  suspect- 
ing that  God  works  by  human  means,  and  employs  human  agency 
in  his  works  of  provilence  and  redemption. 

I  never  knew  but  a  very  few  families  that  made  it  their  daily 
business  to  train  up  their  children  in  the  knowledge  of  the  Holy 
•Scriptures,  to  cause  them  every  day  to  commit  to  memory  a  por- 
tion of  the  living  oracles  ;  but  these  few  instances  authorize  me 
to  think,  and  to  sa^%  that  such  a  course,  persisted  in  and  sustained 
b_y  the  good  example  of  parents,  will  very  generally,  if  not  uni 
versally,  issue  in  the  salvation  of  their  children.  And  before  any 
one  8  ivs,  I  have  found  an  exceptitm  to  the  proverb  of  Sohmion, 
which  says,  "Train  up  a  child  in  the  way  he  should  go,  and  when 
ho  is  ulil  he  will  not  depart  from  it," — let  him  show  that  his  child 
was  "trained  up  in  the  way  he  should  go." 

In  the  tliird  place,  there  is  wanting,  among  the  disciples,  a 
stricter  reganl  to  relative  duties:  we  mean,  not  tmly  the  duties 
w.iii-.ii  justice,  truih,  and  moderation  claim  ;  but  a//  relative  duties. 
So  Jong  as  Clirisiians  live  after  the  manner  of  men  in  the 
Qtisli,  according  to  the  fashion  of  this  world,  they  must,  like 
utb.rr  men,  contract  debfs  which  they  cannot  promptly  pay,  make 
tovcnints  and  bargains,  give  promises  which  they  cannot  fulfil, 
an  1  stake  pledges  which  they  are  unable  to  redeem.  All  this  is 
wh  (ily  incompatible  with  our  profession.  Such  were  not  tiie 
primitive  discipL'S,  Skeptics  of  every  name,  men  of  the  world, 
who  have  ever  read  the  Ne*v  Testament,  know  tli  it  such  heh  ivior 
is  uiieri}-  incompatible  with  th.!  letter  and  spirit  of  Cnristi  iiiity. 
A  Cuiidtiuu'b  word  or  promise  uuj^ht  to  be,  aud  is,  if  Cmidl  ba 


THE   CHRISTIAN    SYSTEM.  279 

honored,  as  solemn  and  obligntory  as  any  bond.  And  as  for  broach 
of  bargain  or  covenant,  even  where  it  is  greatlv  or  wliolly  to  the 
disadvantage  of  the  Cliristian,  it  is  not  even  to  be  thought  (»f — 
"  he  changes  not,  though  to  his  hurt  he  covenants."  How  much 
hns  the  gospel  lost  of  its  influence,  because  of  the  faithh'sstipss 
of  its  professors!  Oh,  when  shall  it  be  again  saiil  of  Christians 
in  general  that  "they  bind  themselves,  as  with  a  solemn  oath,  not 
to  c<immitftny  kind  of  wickedness — to  be  guilty  neither  of  theft, 
robliery,  nor  adultery — never  to  break  a  promise,  )rto  keep  back  n 
doposite  when  called  upon?"  Pliny  writes  to  the  Emperor  Tra- 
jan that  such  was  tlie  character  of  Christians  a.  d.  106-7,  as 
fir  as  he  could  learn  it  from  those  who  were  not  Christians. 
Were  all  the  common  (nowadays  rather  uncommon)  virtu"s  of 
justicp,  truth,  fiilelity,  honesty,  practised  by  all  Christians,  liow 
many  mouths  would  be  stopped,  and  how  many  now  arguments 
in  favor  of  Jesus  Christ  could  all  parties  find!  But,  even  were 
tliese  common  virtues  as  general  as  the  Cliristiarj  professicin, 
there  are  the  other  finer  virtues  of  benevolence,  goodness,  mercy, 
sympathy,  which  belong  to  the  professicm,  expressed  in  taking 
care  of  the  sick,  the  orphan,  the  widow — in  alleviating  all  the 
afflictions  of  our  fellow-creatures.  Add  these  virtues,  or  grncen, 
as  we  sometimes  call  them,  to  the  otliers,  and  then  how  irresistible 
the  argument  for  the  divine  authenticity  of  the  gospel!  Let  in- 
dustry, frugality,  temperance,  honesty,  justice,  truth,  fidelity, 
humility,  mercy,  sjiiipathy,  appear  conspicuous  in  the  lives  of  the 
disciples,  and  the  contrast  between  them  and  other  professors 
will  plead  their  cause  more  successfully  than  a  hundred  preachers. 

In  the  last  place,  there  is  wanting  a  niore  elevated  piety  to 
bring  up  the  Christian  character  to  the  standard  of  primitive 
times.  We  want  not  fine  speeches  nor  eloquent  orations  on  the 
excellencies  of  Christian  piety  and  devotiim.  These  are  generally 
ackniiwledged.  But  we  need  to  be  r(»use<l  from  our  supineness, 
from  our  worldly-mindedness,  from  our  sinful  conformities  to  an 
up'istate  generation,  to  the  exhibition  of  that  holiness  in  spcch, 
in  Iteiiavior,  without  which  no  (>ne  shall  see  the  Lord.  What 
mean  the  numerous  exhortations  of  the  Apostles  to  watchfulness 
anil  prayer,  if  these  are  not  essential  to  our  devotion  to  God  and 
consecration  to  his  servicr;? 

If  our  aifections  are  not  placed  on  things  above,  we  are  unfit 
fir  the  kingdom  of  gl<  ry.  To  see  the  folly  of  a  p^^lfes^i(>n  of 
Ciiri.-lianity  without  the  po"-er  of  godliness,  we  have  only  to  put 
Lho  (jucstioii,  liow  is  that  persuu  fit  fur  the  enjoyiueut  (>f  God  and 


280  THB  CHRISTIAN   SYSTEM. 

Christ,  whose  heart  is  filled  with  the  cares,  anxieties,  and  con- 
cerns of  this  life — who^e  whole  life  is  a  life  of  labor  and  c  ire  for 
the  body — a  life  of  devotion  to  the  objects  of  time  and  sense  1* 
No  man  can  serve  God  and  Mammon.  Where  the  treasure  is, 
the  heart  must  also  be.  Thither  the  affections  turn  their  course. 
There  is  no  room  f.>r  the  residence  of  the  Spirit  of  God  in  a  mind 
devoted  to  the  affairs  of  this  life.  The  spirit  of  the  policies  of 
this  world,  and  the  Spirit  of  God,  cannot  dwell  in  the  same  heart. 
If  .Jesus  or  his  Apostles  taught  any  one  doctrine  clearly,  fully, 
and  unequivocally,  it  is  this  doctrine: — that  "the  cares  of  this 
world,  the  lusts  of  other  things,  and  the  deceitfulness  of  riches, 
stifle  tlie  word,  and  render  it  unfruitful." 

If  any  one  would  enjoy  the  power  of  godliness,  he  must  give 
up  his  whole  soul  to  it.  The  business  of  this  life  will  Ije  per- 
formed religiously,  as  a  duty  subordinate  to  the  will  of  G<.d. 
While  his  hands  are  engaged  in  that  business  which  his  own 
wants  or  those  of  his  household  make  necessary,  his  affections 
are  above.  He  delights  in  God,  and  commmies  with  him  all  the 
day.  A  Christian  is  not  one  who  is  pious  by  fits  and  stirts,  who 
is  religious  or  devout  on  one  "day  of  the  week,  or  for  one  hour  of 
the  day.  It  is  the  whole  bent  of  his  soul — it  is  the  b  gnning, 
middle,  and  end  of  every  day.  To  m  ike  his  calling  and  election 
sure  is  the  business  of  his  life.  His  mind  rests  only  in  God. 
lie  places  the  Lord  always  before  him.  This  is  his  joy  and  his 
delight.  He  would  not  for  the  world  have  it  otherwise.  He 
would  not  enjoy  eternal  life,  if  he  had  it  at  his  option,  in  any 
other  way  than  that  which  God  himself  has  proposed,  lie  ac- 
cedes to  God's  arrangements,  not  of  necessity,  but  of  choice. 
His  religious  services  are  perfect  freedom.  He  is  free  indeed. 
The  Lord's  commandments  are  not  grievous,  but  joyful.  Tiic 
yoke  of  Christ  is  to  him  easy,  and  his  burden  light.  He  will 
eing,  with  David, — 

"The  love  that  to  thy  laws  I  bear 
No  lnni;ua;;e  can  display ; 
They  with  fresh  wonders  entertain 
My  raTiiib'd  thoughts  all  day. 

"  The  luw  that  from  thy  mouth  proceeds. 
Of  more  esteem  I  hold 
Than  untouch'd  stores,  than  tboosaod  mioM 
Of  silver  and  of  gold. 

"  Whilst  In  the  way  of  thy  commands, 
51  ore  soIhI  joy  I  found 
Than  bud  isbeen  with  vast  Increase 
Of  envied  riches  cnrwn'd. 


THE   CHRISTIAN    SYSTEM.  281 

•♦Thy  testimonies  I  have  kept. 
And  constantly  obey'd; 
Because  the  love  I  bore  to  them 
Ihy  service  easy  made." 

In  the  same  ratio  as  Christians  devoutly  study  the  oracles  of 
GoiJ,  teach  tliem  to  their  children,  practise  all  relative  duties  to 
society  at  large,  and  rise  to  a  more  elevated  piety,  they  will  in- 
tretvse  their  influence  in  the  great  aud  heavenly  work  of  regene- 
rating the  world. 

A  few  remarks. on  the  things  wanting  in  the  order  of  Christian 
assemblies,  to  give  to  their  public  meetings  that  influence  on 
themselves,  and  on  society  at  large,  will  finish  this  section  of  our 
ess;iy. 

Our  heavenly  Father  wills  our  happiness  in  all  its  institutions. 
Ilis  ordin.inci  s  arc,  therefore,  the  surest,  the  simplest,  and  the 
most  diic;t  means  of  promoting  our  happiness.  The  Lord 
Je  us  gave  himself  for  the  church  that  he  might  purifv  and  blesg 
it;  and,  therefv)re,  in  the  church  are  all  the  institutions  which 
can  promote!  the  individual  and  social  good  of  the  Christian  com- 
niun  tv.  In  attending  upon  those  institutions  on  the  Lord's  day, 
much  d  pends  u|ion  the  preparation  of  heart  in  all  who  unite  to 
commomonite  the  death  and  resurrection  of  the  S;>n  of  God. 

In  a  !v!!rting  to  the  most  scriptural  and  rational  manner  of  cele- 
brating or  observing  tiie  dav  to  the  Lord,  both  f)r  their  own  com- 
fi)rt  and  ;h  !  regeneration  of  the  world,  we  would  first  of  all  remark, 
tliat  much  depends  upon  the  frame  of  mind,  or  preparation  of 
heart,  in  which  we  visit  the  assemblies  of  the  saints. 

Suppose  two  persons,  A  and  B,  if  you  please,  members  of  tho 
same  church,  taking  their  seats  together  at  the  Lord's  table.  A, 
from  the  time  he  opened  his  eyes  in  the  morning,  was  filled  with 
the  ret'olli!ctioiis  of  tlie  Saviour's  life,  death,  and  resurrection. 
In  his  clost't,  in  his  family,  and  along  the  way,  lie  was  nieditating 
or  conversing  on  the  wonders  of  redemption,  and  renewinjj  his 
recollections  of  the  sayings  and  doings  of  the  Messiah.  B,  on 
the  other  hand,  arose  as  on  other  days,  and,  finding  himself  free 
from  all  oljligations  arising  fn)m  the  holiness  of  the  time,  talks 
about  the  common  affairs  of  every  day,  and  allows  his  thoughts 
to  roiim  over  the  business  of  the  last  week,  or.  perhaps,  to  project 
the  business  of  t!ie  next.  If  he  meet  with  a  noi;;liI»nr,  fri'ioi,  or 
britlii-r.  the  news  of  tin?  day  is  inquired  after,  exii^ttiated  upon, 
discuss(!d ;  the  crops,  the  markets,  the  puidic  health,  or  the 
weatlier — the  affairs  of  Europe,  or  tiio  doings  of  Cougioss,  or  the 

24* 


282  THE   CHRISTIAN    SYSTEM. 

prospects  of  some  candidate  for  political  honor — become  the  theme 
of  conversation.  As  he  rides  or  walks  to  tlie  church,  lie  cliata 
upon  all,  or  any  of  these  topics,  till  he  enter  the  door  of  the  meet- 
ing-house. Now,  as  A  and  B  enter  the  house  in  very  difft^rent 
states  of  mind,  may  it  not  be  supposed  that  thoy  will  differ  as 
much  in  their  enjoyments  as  in  their  morning  thoughts?  Or  can 
B  by  a  single  effort,  unburden  his  mind,  call  in  the  wanderings 
of  his  thoughts,  and  in  a  moment  transport  himself  from  the  con- 
templation of  things  on  earth  to  things  in  heaven  ?  If  this  can 
be  imagined,  then  meditation  and  preparation  of  heart  are  wholly 
unnecessary  to  the  acceptable  worship  of  God,  and  to  the  com- 
fortable enjoyment  of  his  institutions. 

But  is  it  compatible  with  experience,  or  is  it  accordant  to  rea- 
son, that  B  can  delight  in  God,  and  rejoice  in  commemorating  the 
wonders  of  his  redemption,  while  his  thoughts  are  dissipated 
upon  the  mountains  of  a  thousand  vanities? — while,  like  a  fool's 
eyes,  his  thoughts  are  roaming  to  the  ends  of  the  earth  ?  Can  he 
Bay,  with  a  pious  Jew,  "  How  amiable  are  thy  tabernacles,  0 
Lord  of  hosts  !  My  soul  longs — yes,  even  faints — for  tlie  courts 
of  the  Lord  !  My  heart  and  my  flesh  cry  out  for  the  living  God. 
Happy  tliey  who  dwell  in  tliy  house ;  they  will  bo  still  praising 
thee  I  A  day  in  thy  courts  is  better  than  a  thousand.  I  had  rather 
be  a  door-keeper  in  the  house  of  my  God,  than  to  dwell  in  the 
tents  of  wickedness."  "One  thing  have  I  desired  of  the  Lord, 
and  that  I  will  seek  after,  that  I  may  dwell  in  the  house  of  the 
Lord  all  the  days  of  my  life,  to  behold  the  beauty  of  the  Lord, 
and  to  inquire  in  his  temple.  Oh,  send  out  thy  light  and  thy  truth! 
Let  them  lead  me,  let  them  bring  me  to  thy  holy  hill  and  to  thy 
tabernacles.  Then  will  I  go  to  the  altar  of  God,  to  God  my  ex- 
ceeding joy ;  yes,  I  will  praise  thee,  0  God,  my  God  !" 

Or  had  the  Jew  a  sublinier  worship,  more  exalted  views  of 
God's  salvation,  and  more  piety,  than  a  Christian  ?  Or  were  the 
ordinances  of  the  Jewish  sanctuary  more  entertaining  and  re- 
freshing than  the  ordinances  of  the  Cliristian  church?  This  will 
not  be  alleged  ;  consequently  B,  and  all  of  that  school,  are  utterly 
at  fault  when  they  approach  the  house  of  God  in  such  a  state  of 
mind  as  they  approach  the  market-place,  the  forum,  or  the  com- 
mon resorts  of  this  present  world. 

Cliristians  need  not  saiy,  in  excuse  for  themselves,  that  all  days 
are  alike,  that  all  places  ami  times  are  alike  li<dy,  and  that  they 
ought  to  be  in  the  best  frame  ()f  mind  all  the  time.  For  even 
cuDCcde  them  all  their  own  positions :  they  will  not  contend  that 


THE  CHRISTIAN   SYSTEM. 

a  man  nii<iht  to  speak  to  God,  or  to  come  into  the  presence  of  God, 
as  thej  approiicli  men.  Tlicy  will  not  say  lliat  they  oii^lit  to 
huo  iiie  same  thoughts  or  feelings  m  appn.aching  tlie  L  ird'n 
table,  as  in  approaching  a  common  tnble  .  or  *  n  eniering  a  court 
ot  political  justice,  as  in  coming  into  he  house  ol  God.  There 
if,  in  the  words  of  Solomon  the  Wise,  a  seasi  n  and  time  for  every 
object  and  for  every  work:  here  is  the  Lord's  day,  the  Lord's 
table,  th3  Loid'g  house,  aid  ihe  Lord's  people;  and  there  are 
tlioughts,  and  frames  of  mind,  and  behavior  compatible  and  in- 
C(/mpatible  with  all  these. 

Ill  tlie  public  assembly  the  whole  order  of  worship  ought  to  do 
jiist;Co  ti)  wliat  is  passing  in  the  minds  of  all  the  worshippers. 
Tout  joy  in  the  Lord,  that  peace  and  serenity  of  mind,  that  aifec- 
tion  for  the  brethren,  that  reverence  for  the  institutions  of  God's 
house,  which  all  feel,  should  be  manifest  in  all  the  business  of 
the  ilay.  Nothing  that  would  do  injustice  to  all  or  any  of  these 
ought  ever  to  appear  in  he  congregation  of  Jesus  Christ  our 
Loid.  No  levity,  irreverenco',  no  gloom,  no  sadness,  no  pride,  no 
uiikindness,  no  severity  of  behavior  towardti  any,  no  coldness, 
nothing  l,ut  love,  and  peace,  and  joy,  and  humility,  and  reverence, 
BiioulJ  ap[iear  in  the  face,  in  the  word  or  action,  of  any  disciple. 

These  are  not  iiitle  matters.  They  all  exert  a  salutary  iiiHa- 
ence  on  the  biethren  and  the  strangers.  These  are  visible  and 
sensible  displays  of  the  temper  and  spirit  of  Christians ;  and  if 
Paul  thought  it  expedient  to  write  of  veiln  and  long  hair  when 
admonishing  a  church  "to  do  all  things  decently  and  in  order," 
we,  ill  this  day  of  degeneracy,  may  be  allowed  to  notice  matters 
and  things  as  minute  as  those  before  us. 

We  intend  not  now  to  go  into  details  of  church  order  or  Cliris- 
tian  discipline,  nor  to  expatiate  on  the  necessity  of  devoting  a 
part  of  the  tii'ne  to  singing,  praying,  reading,  teaching,  exhorting, 
commemorating,  communicating;  nor  on  how  much  of  this  or 
that  is  expedient.  Times  and  circumstances  must  decide  how 
much  time  shall  be  taken  up  in  these  exercises,  and  when  it  shall 
be  most  fitting  to  meet,  to  adjourn,  &c.  Nor  is  it  necessary  now 
to  saj',  that  there  must  be  scriptural  order,  and  presidency,  and 
proper  di.-^cipline,  and  due  subordination  to  one  another  in  the 
fear  of  God.  We  now  speak  rather  of  the  manner  in  which  all 
things  are  to  be  done,  than  of  the  things  themselves,  their  neces- 
sity or  value. 

Af.er  noticing  what  in  some  instances  appears  to  be  wanting 
in  the  manner  of  coming  together  on  the  Lord's  day,  we  t)roceed 


284  THE   CHRISTIAN    SYSTEM. 

to  notice  in  order  the  things  wanting  in  many  fcongrogations,  foi 
the  purposes  ah-eady  specified. 

And,  first  of  all,  be  it  observed,  that  in  pome  churchee  there 
aj  |)ear.>  to  be  wanting  a  proper  method  of  luinilUng  tl,t  IScriptmea 
to  the  ed ijiraiion  of  the  ore/hrai.  It  is  aiimitied  by  all  the  h.  ly 
brethren,  that  the  Scriptures  of  truth,  called  the  licing  orac/e.i,  arr 
the  great  instrument  of  God  for  all  his  purjioses  in  (he  saints  <'ii 
earth.  Thmngh  them  they  are  converted  to  G(kI,  comforted,  cin- 
Becrated,  made  meet  for  an  inheritance  amcmg  the  sanctified,  and 
qualified  for  every  good  word  and  work.  Every  thing,  then,  de- 
pends upon  the  proper  understanding  of  .these  volumes  of  inspira- 
tion.    They  can  ordy  operate  as  far  {>s  they  are  understood. 

The  sj-stem  of  sermonizing  on  a  text  is  now  almost  universally 
abatidoned  by  all  who  intend  that  their  hearers  should  understand 
the  testimony  of  God.  Orators  and  exhorters  may  select  a  word, 
a  phrase,  or  a  verse;  but  all  who  feed  the  flock  of  God  with 
knowledge  and  understanding  know  that  this  method  is  wholly 
absurd.  Philological  lectures  upon  a  chapter  are  only  a  little 
better.  The  discussion  of  any  particular  topic,  such  as  faith, 
repentance,  election,  the  Christian  calling,  may  sometimes  be  ex- 
pedient: but  in  a  congregation  of  Christians,  the  reading  and 
examining  the  different  books  in  regular  succession,  every  dis- 
ciple having  the  volume  in  his  hand,  following  up  the  cunnectinn 
of  things,  examining  parallel  passages,  interrogating  and  being 
interrogated,  fixing  the  meaning  of  particular  words  and  phrases 
by  comparison  with  the  style  of  that  writer  or  speaker,  or  with 
that  of  others;  intermingling  these  exercises  with  prayer  and 
praises,  and  keeping  the  narrative,  the  epistle,  the  speech,,  so  long 
as  is  necessary  for  the  youngest  disciple  in  the  congregation  to 
understand  it,  and  to  become  deeply  interested  in  it,  will  do  more 
in  one  year  thaa  is  done  in  many  on  the  plan  oi  the  popular 
meetings  of  the  day. 

Great  attention  should  be  paid  to  all  the  allusions,  in  any  com- 
position, to  the  particularities  of  time,  place,  and  circumstance, 
to  the  geographical,  historical,  and  chronological  particulars  of 
all  questions  of  fact  connected  with  all  persons  of  note  in  the 
narratives :  for  these  are  often  the  best  interpreters  of  style,  and 
expositors  of  the  meaning  of  what  is  written. 

This  searching,  examining,  comparing,  and  ruminating  upon 
the  Holy  Scriptures  in  private,  in  the  family,  in  the  congregation, 
cannot  fail  to  make  us  learned  in  the  knowledge  of  God  and  in 
the  knowledge  of  man.     The  Bible  contains  more  real  learning 


THE   CHRISTIAN   SYSTEM.  285 

than  all  tlio  volumes  of  men.  It  instructs  us  in  all  our  natura', 
nmril,  political,  and  religious  relations.  Though  it  toadies  us 
not  iistn.iioniy,  niedii-ine,  chemistrv,  ni  itlifniatics,  nrchit -otiro, 
i  gives  us  all  tlnit  knowlerlge  wliieh  aditrns  and  digniti'-s  i  ur 
moral  nature  an<l  fits  us  for  happiness.  Ilappy  the  piTsi.n  win. 
meditates  upon  it  clny  and  night!  lie  grows  and  Nourishes  in 
moral  health  and  vigor,  as  the  trees  upon  the  watorcourocs.  lln 
leaf  never  fades — his  fruit  never  fails. 

The  congregations  of  the  saints  want  system  in  furthering  the 
knowledge  of  this  book.  The  simple  reading  of  large  portions 
ill  a  desultory  manner  is  not  without  some  good  effect;  fur  there 
is  li;;lit.  and  majesty,  and  life,  in  all  the  oracles  of  Gcd  ;  nn  m;in 
can  listen  to  them  without  editicaiion.  But  the  profit  accruing 
from  suili  readings  is  not  a  tithe  of  that  which  might  be  ("btained 
in  the  proper  systematic  reailing  and  esaminalion  of  them.  The 
congregation  is  the  school  of  Ciirist,  and  every  pupil  there  shuuld 
feel  ihat  he  has  learned  something  every  day  he  w.iits  ujion  his 
Master.  lie  must  take  the  Master's  hook  with  him,  and.  like 
every  other  good  and  orderly  pupil,  he  must  open  it  and  study  it, 
with  all  the  helps  that  the  brotherhood,  his  school  fellows,  can 
furnish  for  his  more  comprehensive  knowledge  of  all  its  salutary 
cominiinications. 

A  Christian  scribe,  well  instructed  in  its  contents,  or  a  plurality 
of  such,  who  can  bring  out  of  their  intellectual  treasury  things 
new  and  old,  will  greatly  advance  the  students  in  this  heavenly 
science;  but,  in  the  absence  of  such,  the  students  must  be  self- 
taught;  and  self-taught  sclndars  are  generally  the  best  tang'it: 
for  they  cannot  progress,  unless  they  study  with  diligence,  and 
carefully  learn  the  rudiments  of  every  science. 

To  give  some  idea  of  the  diligence  and  attention  to  the  minutest 
matters  which  are  necessary  to  proficiency  in  the  knowledge  of 
nil  that  is  written  in  the  New  Testament,  we  shall  suppose  that 
the  disciples  have  for  their  lesson,  on  some  particular  day,  the 
Nativity  of  the  Messiah.  The  second  chapter  of  Matthew  is  read. 
After  reading  this  chapter,  or  the  whole  of  the  first  section  of 
Matthew's  Testimony,  the  elder  or  president  for  the  day  asks 
some  brother,  a  good  reader,  to  read  what  the  other  evangelists 
liave  testified  on  this  subject.  Mark  and  John  being  silent  on 
the  nativity,  he  reads  Luke,  Cd  section,  2d  chanter,  from  the  1st 
to  the  41st  vvrso.  After  the' reading  of  this  cha|)ter.  the  follow- 
ing points  are  the  subjects  of  iiiquir}^  and  must  of  them  are  pro- 
posed to  the  brethren  for  solution : — 


286  THE   CHRISTIAN    SYSTEM. 

1.  Who  was  Ca;sar  Augustus,  and  over  what  people  diil  he 
reijrn  ? 

2.  At  what  ppr'md  of  his  reign  was  llie  edict  of  cnrohncnt 
issiieii.  or  when  did  tlie  firt^t  rpgi>tor  take  effect? 

o.  What  did  Syria  include,  and  wliat  were  its  boundaries? 

4.  Who  presided  over  Syria  at  the  time  of  tlie  first  register? 

5.  Wiio  was  king  in  Judea  at  this  time? 

6.  How  far  did  Judea  extend,  or  in  what  part  of  the  Holy 
Land  was  it  situated  ? 

7.  In  what  country  was  Jerusalem,  where  situated,  and  by 
what  other  names  Avas  it  known  ? 

t<.  Wliat  was  the  native  city  of  Joseph? 

9.  Where  was  Kazareth  situated,  and  in  what  district? 

10.  What  was  tlie   boundary  of  CJalilee,  and    what   were   itS 
principal  towns? 

11.  In  what  canton   or  district  was  Bethlehem,  and  how  far 
from  Jerusalem? 

12.  Who  were  the  niugians? 

13.  Why  was  "  Herod  alarmed,  and  all  Jerusalem  with  him," 
when  tlie  magians  reported  the  Star  in  the  East? 

14.  What   were   the   scribes   and    chief-priests    assembled    by 
Herod,  and  why  were  they  called  together  ? 

15.  By  what  means  did  they  decide  the  questions  referred  to 
them  ? 

li).  On  what  Prophet  do  they  rely,  and  where  shall  the  quotac 
lion  be  found? 

17.  Of  what  family  and  lineage  were  Joseph  and  Mary? 

18.  By  what  means  did  the  magians  find  the  house  in  which 
the  Messiah  was  born? 

10.  Why  did  the  magians  not  return  to  Herod? 

20.  "Whether  did  the  shepherds  of  Bethlehem,  or  the  Eastern 
magians,  first  pay  their  respects  to  the  Messiah? 

21.  In  what  quarter  of  the  globe  does  Egypt  lie? 

22.  How  far  from  Bethlehem  ? 

23.  How  long  was  the  Messiah  kept  in  Egypt? 

24.  Who  predicted  his  return  from  Egypt,  and  where  shall  it 
be  found  ? 

•     25.  Who  foretold  the  slaughter  of  the  male  infanta  in  Bethle- 
hem, and  what  instigated  Herod  to  tins  cruel  massacre? 

26.  Who  succeeded  Herod  in  tlie'throne  of  Judea? 

27.  Why  did  Joseph  retire  to  Nazareth? 


THE    CHRISTIAN    SYSTEM.  287 

TR.  What  Prophet  foretold  this  circumstance,  and  where  shall 
it  be  found  ? 

These  matters  being  all  ascertained,  to  which  the  maps,  geo 
graphical  and  chronological  indexes,  and  tlie  apppridix  to  the 
Family  Testament,  will  greatly  contribute,  some  moral  refloctinns 
■will  naturally  occur;  for  in  all  t'.e-se  incidents  are  manifest  tlie 
wisdom,  care,  and  economy  of  our  heavenly  Father,  his  faithful- 
ness, condescension,  and  love ;  the  great  variety  of  his  instru- 
ments and  agents  ;  the  ease  with  which  he  frustrates  the  evil  coun- 
Bels  and  machinations  of  his  enemies ;  the  infallible  certainty 
of  his  foreknowledge;  the  perfect  free  agency  of  men,  good  and 
evil;  the  deep  humiliation  of  his  only-liogotton  Sen.  in  all  tlie 
circumstances  of  his  nativity.  Iriiesistildc  ar^jiimonts  in  favnr  of 
his  pretensions  may  be  drawn  from  these  ancient  prophecies,  from 
their  minuteness  of  time,  place,  and  circumstance;  nniny  eloquent 
and  powerful  lessons  on  human  pride,  vanity,  and  arrogance,  may 
be  deduced  from  the  birthplace,  cradle,  and  family  connections 
of  the  Heir  of  tlie  Universe ;  and  many  other  touching  appeals  to 
the  heart,  which  the  birth,  circunuision.  and  dedication  of  the 
Messiah,  with  all  the  incidents  in  Bethleheui,  Jerusalem,  and  the 
Temple,  connected  with  his  first  appearance  on  earth,  furnish, 
will  present  themselves,  with  unfading  freshness  and  beauty,  to 
the  brotherhood  of  Christ. 

A  hint  to  the  wise  is  sufficient.  Were  this  method  pursued 
only  two  hours  every  Lord's  day,  everj'  disciple  giving  iiis  heart 
to  the  work,  and  were  the  results  then  compared  with  the  pro- 
ducts of  the  scrap-doctors  or  sermonizers  to  sleeping  and  dream- 
ing hearers,  no  man,  having  any  regard  for  his  reputation  for 
good  sense,  could  give  his  vote  for  the  popular  system. 

A  reformation  in  the  manner  of  handling  the  living  oracles  is 
much  wanting;  and  the  sooner  and  more  generally  it  is  attempted, 
the  greater  will  be  the  regenerating  influence  of  the  brotherhood 
on  the  world.  Intelligent  in  the  Holy  Scriptures,  clothed  with 
the  armor  of  light,  every  disciple  going  forth  will  be  a  David 
against  the  Philistines — a  host  against  the  armies  of  the  aliens. 
And,  better  still,  the  words  of  heavenly  favor  dwelling  in  his 
heart,  he  will  carry  with  him  into  every  society  a  fragrance  like 
the  rose  of  Sharon — a  sweetness  of  perfume  like  a  garden  which 
the  Lord  has  blessed. 

Tlioro  appears  to  be  wanting  in  some  congregations  a  proper 
attention  to  discipline,  and  a  due  rcganl  to  docorum  in  the  manage- 
ment of  such  cases  as  occuc     In  every  family,  and  in  every  con- 


288  THE   CHRISTIAN    SYSTEM. 

prpjratioTi,  there  is  occasional  need  of  discipline.  Offences,  de- 
linquencies, and  apostasies,  did  occur  in  the  conjjregu lions  ever 
which  the  Apostles  either  were,  or  had  been,  presidents  :  and  they 
will  happen  ao;ain  in  this  state  of  discipline  and  trial  in  whii-h 
we  are  all  placed.  Thfy  must  he  exported  :  and  every  conjrre- 
gatiun  ()u<;ht  to  he  prepared  to  act  upon  the  eniergoncy  with  iniel 
lig-ince  and  decorum,  Mucii  injury  has  been  done  to  the  pntgros 
of  churches,  by  .a  remissness  in  attention  to  such  cases,  and  in 
the  manner  they  have  been  disposed  of  when  taken  up. 

Nothing  can  be  more  preposterous  and  revolting  to  every  sen- 
timent of  good  order  and  decorum,  than  that  every  offender  and 
offence  should,  at  the  very  offset,  be  dragged  into  the  public 
assembly.  Persons  who  have  t!ie  care  of  a  rongiegatinn.  the 
seniors  whose  age  and  experience  Inive  taught  them  prudence, 
ought  to  be  lirst  inCnrmed  of  such  cases;  and  they  ought  ti>  pre- 
Bont  the  matter  to  the  cimgregatinn.  Every  nuvice  is  net  to  fei  1 
himself  at  liberty  to  disturb  the  congregation  l>y  presenting,  on 
his  own  responsibility,  and  at  his  own  discretion,  a  complaint 
against  a  bnithcr,  wliether  it  be  of  a  public  or  private  nature. 

But  we  are  now  speaking  of  the  maimer  of  procedure  in  such 
cases.  The  most  tender  regard  for  the  feelings  of  all,  the  utmost 
sympathy  f(»r  the  offender,  the  mo.st  unyielding  firmness  in  apply- 
ing the  Correctives  which  the  Head  of  the  church  has  connnanded, 
and  the  necessity  of  acting  promptly  in  accordance  with  the  law 
in  the  case,  are  matters  of  much  importance. 

No  passion,  no  partiality,  no  bad  feeling — nothing  but  love  and 
piety,  but  faithfulness  and  truth;  nothing  but  courtesy  and  gen- 
tleness— should  ever  appear  in  the  house  <if  God.  And  when  any 
one  is  found  guilty  and  excluded  fiom  the  society,  it  should  bo 
done  with  all  solemnity,  and  with  prayer,  that  the  institution  of 
Christ  may  be  a  blessing  to  the  transgressor. 

But  evil-doers,  or  those  that  act  not  honorably  according  to  tlio 
lawof  Christ,  ought  not  to  be  tolerated  in  the  professed  family 
of  Ood.  Such  persons  are  a  dead  weight  on  the  whole  society — 
spots  in  every  feast  of  love,  and  blemishes  upon  the  whole  pro- 
fession. One  sinner  destroys  much  good:  jet  separation  or 
abscision,  like  amputation,  is  only  to  be  used  in  the  last  stage, 
when  all  other  remedies,  of  remonstrance  and  admonition,  expos- 
tulation and  entreaty,  have  failed.  To  prrvent  gangiein",  oi  an 
injury  to  the  wh<de  b<.dy,  amputation  is  necessary,  an  imlispcn- 
bable  remedy.  More  strictness,  more  firmness,  ami  nmre  tender- 
ness in  such  coses  would  add  greatly  to  the  moral  iuflueuco  of 


THE  CHRISTIAN    SYSTEM.  289 

CTfry  soclrty.  A  few  persons  walking  to<»ether  in  the  bonds 
of  Chriftian  affection,  and  under  the  discipline  of  Christ,  is 
better  than  the  largest  assembly  in  which  there  are  visibly 
and  manifestly  many  who  fear  not  God  and  keep  not  his  cum- 
tnandineiits.         • 

In  the  hi  use  of  God  all  should  be  purity,  reverence,  meekness, 
brotherly  kindness,  and  love.  Confidence  in  the  hunesty  and 
sincerity  of  our  Lrethren  is  the  life  of  communion.  To  feel  our- 
solvt  8  ui.ited  with  tliem  who  are  determined  ft)r  eternal  life,  and 
resolved  lo  seek  first  (.fall,  chief  of  all.  above  all,  the  kingdom  of 
heaven,  and  the  riglitcousness  required  in  it,  is  must  animating, 
coiiifortlng.  exhilarating.  But  to  be  doubtful  whether  we  are 
uniting  wi.h  a  mass  of  ignorance,  corruption,  and  apathy,  is  as 
r(>tttMiness  in  the  bones;  love  waxes  «;old,  and  then  we  have  the 
form  wiihoiit  tln'  power  of  godliness. 

Tliat  the  ehur  li  may  have  a  regenerating  influence  upon  so- 
cifty  at  large,  tiieie  is  wanting  a  fuller  display  of  Christian  philan- 
tiir>i|iy  in  all  her  public  meetings;  care  fur  the  poor,  manifested 
in  the  liberality  ol  her  contributions;  the  expression  of  the  most 
unfeigned  sympathy  for  the  distresses  of  mankind,  not  only  among 
the  brotlierhood,  but  among  all  men  ;  and  an  ardent  zeal  for  the 
conversion  of  sinners,  proportioned  to  her  professed  appreciation 
of  the  value  of  her  own  salvation,  and  to  her  resources  and  means 
of  enlightening  the  world  on  the  things  unseen  and  eternal.  The 
full  display  of  tlie-e  attributes  is  the  most  eflBcient  means  of 
causing  the  gospel  to  sound  abroad,  and  to  achieve  new  conquests 
among  our  felh)W-citizen8.  The  Christian  health  and  vigor  of 
every  church  is  to  be  estimated  more  by  her  exertions  and  suc- 
cess in  bringing  sinners  home  to  God,  than  by  all  her  other  atr 
tainments.  Too  long  has  it  been  considered  the  duty,  the  almost 
exclusive  duty,  of  the  preacher,  to  convert  the  world.  lie  must 
spend  his  time  and  wear  out  his  constitution  in  journeyings  and 
preachings,  while  the  individual  members  of  the  church  are  to 
mind  their  own  business,  seek  their  own  wealth  and  domestic 
conif  Tt.  lie  must  endure  the  heat  and  the  cold,  forsake  his  wife 
and  family,  and  commit  the  management  of  his  affairs  to  others, 
while  thoy  have  only  to  look  on  and  pray  for  his  success.  Strange 
infatuation!  Has  he  received  a  commission  from  the  skies — has 
he  been  drafted  out  of  the  ranks  to  go  to  war,  and  they  all  left  at 
home  to  take  care  of  their  wives  and  children?  Some  may  be- 
lieve this — some  may  imagine  that  it  is  his  duty  alone  to  spend 
Lis  time  and  his  Uilents  in  this  work,  and  theirs  daily  to  labor  for 

35 


290  THE  CHRISTIAN   BTSTESr. 

their  ovrn  interest  and  behoof;  but  surely  such  are  not  the  tiews 
and  feelings  of  our  brethren! 

The  work  of  the  Lord  will  never  progress — or,  in  other  words, 
the  regenerating  influence  of  the  church  will  nnmunt  to  li'tle  or 
nothing — so  long  as  it  is  thought  to  be  nut  equally  the  duty  of 
every  member,  or  the  special  duty  of  one  or  two,  denominated 
preachers,  to  labor  for  the  L  )rd. 

There  is  either  a  special  call,  a  general  call,  or  no  call  at  all, 
to  labor  for  the  conversion  of  the  world.  If  there  be  a  few  spe- 
cially called,  the  rest  have  notliing  to  do  but  to  mind  their  own 
concerns;  "to  seek  their  own  things,  and  not  the  things  of  Jesus 
Christ."  If  none  be  called,  then  it  is  the  duty  of  none,  and  the 
Lord  has  nothing  for  his  people  to  do — no  world  to  convert;  or, 
at  least,  nothing  for  them  to  do  in  that  work.  None  of  us  are 
prepared  for  the  consequences  of  either  of  these  assumptions.  It 
follows,  then,  that  it  is  the  duty  of  all  to  labor  according  to  their 
respective  abilities  in  this  work.  All  are  called  to  lalwjr  for  tlie 
Lord.  I  hold  that  every  citizen  in  Christ's  kingdom  is  bound  to 
take  up  arms  for  the  King,  as  much  as  I  am;  and,  if  he  cannot  go 
to  fight  the  battles  of  the  Lord,  he  must  take  care  of  the  wives 
and  children  of  those  who  can  and  who  will  fight  for  their  King 
and  country.  But  the  expense  of  the  war  must  be  borne  by  the 
subjects  of  the  crown  <  and,  as  the  Lord  will  not  have  any  tax- 
gatherers  in  his  kingdom,  but  accepts  only  voluntary  contriiiu- 
tions,  he  makes  a  mark  over  against  the  names  of  those  who  do 
nothing,  and  he  will  settle  with  them  at  his  return.  lie  calls 
even  the  contributions  for  the  gospel,  made  by  those  at  home,  "a 
fragrant  odor,  a  sacrifice  acceptable,  well-pleasing  to  God." 

But  we  are  afraid  of  doing  any  thing  of  this  sort,  lest  we 
should  be  like  some  other  y)eople,  who  we  think  have  acted  im- 
prudently. Strange,  indeed,  that  when  any  thing  has  been  once 
abused,  it  is  never  again  to  bo  used!  But  I  iiave  inadvcrtpiitly 
strayed  off  from  my  purpose.  The  manner  in  which  the  bretl;rcn 
labor  for  the  salvation  of  the  world  is  all  that  comes  within  our 
prescribed  limits.  On  this,  enough  has  been  said.  Let  the 
brethren  solemnly  consider  the  things  that  are  wanting  to  give 
to  their  meetings  that  influence  which  they  ought  to  exert  upon 
themselves  and  upon  society  at  large. 

We  are  as  susceptible  of  receiving  moral  and  religious  advan- 
tages, from  our  own  good  order  and  decorum  in  the  conjrrog.Uion, 
as  those  who  attend  our  meetings  as  spectators.  And  in  tliis  in- 
etance,  aft  ■w«ll  as  in  all  the  variety  of  doing  good,  he  that  watcm 


THIS   CHRISTIAk   8TSTE!5f.  f§l 

Others  18  again  watered  in  return ;  for  he  that  hle8«!e8  others  is 
always  blessed  in  blessing  them.  None  enjoy  the  blessings  of 
the  gospel  more  fully  than  thoy  who  are  most  active  and  influ- 
ential in  blessing  others.  What  happy  seasons  are  those  in 
which  we  see  many  turning  to  the  Lord !  Now  if  we  would 
Iiave  a  perpetual  feast,  we  must  be  perpetually  devoted  to  the 
promotion  of  the  happiness  of  others.  We  must  live  for  God,  as 
well  as  live  to  God. 

In  filling  up  thc^sc  outlines,  other  matters  still  more  minute, 
but,  perhaps,  equally  important,  will  present  themselves  to  the 
attention  of  the  brethren.  Now,  we  cannot  set  about  these  mat- 
ters too  soon.  The  time  has  again  come,  when  judgment  must 
begin  at  the  house  of  God.  The  people  who  have  long  enjoyed 
the  word  of  life  and  the  Christian  institutions  must  so<m  come 
to  a  reckoning.  They  must  give  an  account  of  their  stewardshipj 
for  the  Lord  has  promised  to  call  them  to  a  judgment.  An  era  is 
just  at  the  door,  which  will  be  known  as  the  Regeneration  for  a 
thousand  years  to  come.  The  Lord  Jesus  will  judge  that  adul- 
terous brood,  and  give  them  over  to  the  burning  flame,  who  have 
broken  the  covenant,  and  formed  alliances  with  the  governments 
of  the  earth.  Now  the  cry  is  heard  in  our  land,  "Come  out  of 
her,  my  people,  that  you  partake  not  of  her  sins,  and  that  you 
mny  not  receive  of  her  plagues."  The  Lord  Jesus  will  soon 
rebuild  Jerusalem,  and  raise  up  the  tabernacle  of  David  which 
has  so  long  been  in  ruins.  Let  the  church  prepare  herself  for 
the  return  of  her  Lord,  and  see  that  she  make  herself  ready  for 
his  appearance. 

THE  REGENERATION   OF   THE   WORLD. 

All  the  kingdoms  of  this  world  shall  soon  become  the  king- 
doms of  our  Lord  the  King.  lie  will  hurl  all  the  present  poten- 
tates from  their  thrones,  lie  will  grind  to  powder  the  despotisms, 
civil  and  ecclesiastic;  and,  with  the  blast  of  his  mouth,  give  them 
to  the  four  winds  of  heaven.  The  antichristian  po\Pcr,  whether 
it  be  call'^d  Papistical,  Mohammedan,  Pigan,  or  Atheistic,  will 
as  rertainly  be  dt'stroyed,  as  Jesus  reigns  in  heaven.  No  trace  of 
them  shall  remain.  The  best  government  on  earth,  call  it  Eng- 
lish or  American,  has  within  it  the  seeds  of  its  own  destruction — 
carries  in  its  constitution  a  millstone,  which  will  sink  it  to  the 
bottom  of  the  sea.  They  acknowledge  not  that  God  has  set  hii 
Christ  upoD-  his  throne.    Tiiej  will  not  kiss  the  Son.    JSoeioty 


292  TH«  CHRISTIAN  -STSraM. 

under  tbeir  economy  is  not  blessed.  The  land  mourns  through 
the  wickedness  of  those  that  sit  in  high  places.  Ignorance,  pov- 
erty, and  crime  abound,  because  of  the  injustice  and  iniquities 
of  those  who  guide  the  destinies  of  nations.  Men  that  fear  not 
God,  and  love  not  his  Son,  and  that  regard  not  the  maxims  of 
hie  government,  yet  wear  the  sword  and  sway  the  sceptre  iu  all 
lands. 

This  is  wholly  adverse  to  the  peace  and  happiness  of  the  world. 
Therefore  he  will  break  them  in  pieces  like  a  potter's  vessel,  and 
set  up  an  order  of  society  in  which  justice,  inflexible  justice,  shall 
have  uncontrolled  dominion.  Jesus  will  be  universally  acknow- 
ledged by  all  the  race  of  living  men,  and  all  nations  shall  do  him 
homage.  This  state  of  society  will  be  the  consummation  of  the 
Christian  religion,  in  all  its  moral  influences  and  tendencres  upon 
mankind. 

IIow  far  this  change  is  to  be  effected  by  moral  and  how  far  by 
physical  means,  is  not  the  subject  of  our  present  inquiry.  But 
the  preparation  of  a  people  for  the  coming  of  the  Lord  must  be 
the  result  of  the  restoration  of  the  ancient  gospel  and  order  of 
things.  And,  come  when  it  may,  the  day  of  the  regeneration  of 
the  world  will  be  a  day  as  wonderful  and  terrible  as  was  the  day 
of  the  deluge,  of  Sodom's  judgment,  or  of  Jerusalem's  catas- 
trophe. Who  shall  stand  when  the  Lord  does  tliis?  But  all  the 
regenerations,  physical  and  moral,  individual,  congregational,  or 
national,  are  but  types  and  shadows,  or  means  of  preparation 
for  the — 


REGENERATION   OF   THE    HEAVENS    AND   THE    EARTH. 

The  Bible  begins  with  the  generations  of  the  heavens  and  the 
earth  ;  but  the  Christian  revelation  ends  with  the  regenerations 
or  new  creation  of  the  heavens  and  the  earth.  This  the  ancitMit 
promise  of  God  confirmed  to  us  by  the  Christian  Apostles.  The 
present  elements  are  to  be  changed  by  fire.  The  old  or  ante- 
diluvian earth  was  purified  by  water;  but  the  present  earth  is 
reserved  for  fire,  witli  all  the  works  of  man  that  are  upon  it.  It 
ehall  be  converted  into  a  lake  of  liquid  fire.  But  the  dead  in 
Christ  will  have  been  regenerated  in  body,  before  the  old  cartli  is 
regenerated  by  fire.  The  bodies  of  the  saints  will  be  as  homo- 
geneous with  the  new  earth  and  heavens  as  their  present  bodies 
are  with  the  present  heavens  and  earth.  God  recreates,  regene- 
rates, but  annihilates  nothing;  and,  therefore,  the  present  earth 


TltB   CHRISTIAN   STSTKM.  29S 

is  not  to  hp  annihilated.  The  best  descri[ition  we  can  give  of  this 
regpneration  ia  in  the  wctrds  of  one  who  hud  a  vision  of  it  on  the 
island  of  Patmos.  He  describes  it  as  far  as  it  is  connected  with 
the  New  Jerusalem,  which  is  to  stand  upon  the  new  earth,  under 
the  canopy  of  the  new  heaven : — 

'"And  I  saw  a  now  heaven  and  a  new  earth:  for  the  former 
heaven  and  the  fumier  eartli  were  passed  away;  iin<I  (he  sea  was 
n(»  more.  And  I,  John,  saw  the  huly  city,  the  New  Jerusalem, 
descending  from  God  out  of  henven,  prepared  like  a  bride  JulorneJ 
for  her  husband.  And  I  heard  a  great  voice  out  of  heaven,  say- 
ing. Behold,  the  tabernacle  of  God  is  with  men,  and  he  shall 
pite.h  his  tent  among  then),  and  they  shall  be  his  people,  and 
God  himself  shall  be  among  them — their  God.  And  he  shall 
wipe  away  every  tear  from  their  eyes;  and  death  shall  be  no 
more,  nor  grief,  nor  crying;  nor  shall  there  be  anymore  pain: 
C>r  the  former  things  are  passed  away." 

A  WORD  TO  THE  MORAL  REORNERAT0R8  OP  THE  AGE. 

God,  our  heavenly  Father,  works  l)y  means,  as  we  all  confess. 
His  means  are  wisely  adapted  to  the  ends  he  has  in  view.  His 
agents  are  the  best  agents  for  the  work  he  has  to  accomplish. 
lie  euiplnys  not  phys'cal  means  nor  agents  for  moral  ends  and 
purposes  Nor  does  he  produce  physical  effects  by  moral  means 
and  ag<nts.  He  has  btnjn  pleased  to  employ  not  angels,  but  men, 
ill  the  work  of  regenerating  the  world.  Men  have  written,  printed, 
and  published  the  gospel  for  nearly  two  thousand  years.  They 
have  perpetuated  it  from  generation  to  generation.  They  have 
translated'  it  from  language  to  language,  and  carried  it  froift 
country  to  country.  They  have  preached  it  in  word  and  in  deed, 
and  thus  it  has  come  down  to  our  days. 

During  the  present  administration  of  the  reign  of  Heaven,  no 
ihaiige  is  to  be  expected  ;  no  new  mission  is  to  be  originated,  no 
new  order  of  preachers  is  to  be  instituted.  The  King  has  gone 
to  a  far  country;  aud,  before  his  departure,  he  called  together  hia 
servants,  and  committed  to  them  the  management  of  hia  estate 
till  he  return.  He  has  not  yet  come  to  reckon  with  them.  They 
were  commanded  lirst  to  proclaim  the  doctrine  of  his  reign;  then 
to  write  it  in  a  book,  and  to  commit  it  to  faithful  men,  who  should 
be  able  to  teach  it  correctly  to  others.  By  these  faithful  men  the 
reconls  have  been  kept;  and  through  their  vigilance  and  industry 
they  have  been  guarded  from  corruption,  interpolation,  and  chanj^ei 


294  THE   CHRISTIAN    SYSTEM. 

One  generation  handed  them  over  to  the  next;  and,  if  ignorant  ana 
ujifiiithful  copyists  neglected  their  duty,  others  more  fail hful  liavs 
corrected  them  ;  and  now  we  are  aide  to  hear  the  words  n  hicli 
Jesus  spake,  and  to  read  the  very  periods  penned  by  the  Apostles. 

Thus,  whatever  the  Prophets  and  the  Apostles  have  acliieved 
since  their  death  has  been  accomplished  by  human  agents  like 
ourselves.  Where  men  have  not  carried  this  intelligence  in 
Bpeech  or  writing,  not  one  of  our  race  knows  God  or  his  anointed 
Sivi.Mir.  No  angel  nor  ll<dy  Spirit  has  been  sent  to  the  pi^^aii 
nations:  and  Gud  has  exerted  no  power  out  of  his  word  to  en- 
lighten or  reclaim  savage  natiims.  These  indisputable  facts  and 
truths  have  much  moral  meaning,  and  ought  to  give  a  strong  im- 
pulse to  our  efforts  to  regenerate  the  world. 

The  best  means  of  doing  this  is  the  object  now  before  us;  and 
this  is  one  the  importance  of  which  cannot  be  easily  exaggorated. 
There  are  three  ways  of  proceeding  in  this  case,  which  now 
seem  to  occupy  a  considerable  share  of  public  attention.  These 
are  properly  called  theorizing,  declaiming,  and  preaching;  on  each 
of  which  we  may  offer  a  remark  or  two  in  passing. 

The  theorizers  are  those  who  are  always  speculating  upon  cor- 
rect notions,  or  the  true  theory  of  conversion.  They  are  great 
masters  of  method,  and  with  some  of  thera  it  is  a  ruinous  error  to 
place  faith  before  regeneration,  or  repentance  after  faith.  Heresy, 
with  these,  is  the  derangement  of  the  method,  which  these  have 
proposed  for  God  to  work  by  in  converting  the  sinner.  And  tlie 
true  faith  which  is  connected  with  salvatiim  is  an  apprehension 
of  this  theory  and  acquiescence  in  it.  These  are  all  theorists, 
heady  or  speculative  Christians;  and  with  them  the  whole  scheme 
of  redemption  is  a  splendid  theory. 

Our  maxim  is,  Tlieory  for  the  doctors,  and  medicine  for  the  sick. 
Doctors  fatten  on  theories,  but  patients  die  who  depend  on  theory 
for  a  cure.  A  few  grains  of  practice  is  worth  a  pound  of  theory. 
The  unison  and  the  carpenter  build  the  house  by  rule;  but  he  that 
inhabits  it  lives  by  eating  and  drinking.  No  man  ever  was  cured 
physically,  politically,  morally,  or  religiously,  by  learning  a  cor- 
rect theory  of  his  physical,  political,  moral,  or  religious  malady. 
As  soon  might  we  expect  to  heal  an  ulcer  on  the  liver  by  a  dis- 
course upon  that  organ,  its  functions,  its  diseases,  and  their  cure, 
as  to  restore  a  sinner  by  means  of  the  theory  of  faith,  repentance, 
regeneration,  or  effectual  calling.  But  on  this  enough  has  already 
been  said,  and  more  than  is  necessary  to  convince  those  who  can 
think,  and  who  dare  to  reason  on  such  themes. 


TQE   CHRISTIAN    6YSTEM.  296 

The  declaimers  are  not  those  only  who  eulogize  virtu©  and  re- 
probate vice ;  but  that  large  and  respectable  class  who  address 
themselves  to  the  passions,  to  the  hopes  and  fears,  of  men.  Tliey 
are  those  who  are  so  rhetorical  upon  the  joys  of  heaven,  and  the 
terrors  of  hell:  who  horrify,  terrify,  and  allure  by  the  strength  of 
their  descriptions,  the  flexions  of  their  voices,  the  violence  of 
their  gestures,  and  their  touching  anecdotes.  Their  hearers  are 
either  dissolved  in  tears,  or  frantic  with  terror.  These  talk  much 
about  the  heart ;  and,  on  their  theory,  if  man's  heart  was  extr;ic;ed 
all  his  religion  would  be  extracted  with  it.  The  religion  of  their 
converts  flows  in  their  blood,  and  has  its  foundation  in  their 
passions. 

The  preachers,  properly  so  called,  first  address  themselves  to 
the  understanding,  by  a  declaration  or  narrative  of  the  wonderful 
works  of  Ood.  They  state,  illustrate,  and  prove  the  great  facts 
of  the  gospel ;  they  lay  the  whide  rtcord  befure  their  hearers  ;  and 
when  they  have  testified  what  God  has  done,  what  lie  has  pro- 
mi:>ed  and  threiitenei,  they  exhort  their  iiearers  on  these  pieniijca 
ai.d  pei-;>uade  them  to  obey  the  gospel,  to  surrender  themselves  to 
the  guidance  and  directi<jn  of  the  Sou  of  Gud.  Tliey  address 
th.tmstl.es  to  the  whole  man,  his  understanding,  will,  and  affec- 
tions, and  approach  the  heart  by  taking  the  citadel  of  the  under- 
standing. 

The  accomplished  and  wise  proclaimer  of  the  word  will  find 
it  always  expedient  to  address  his  audience  in  tiieir  pro|)er  cha- 
racter;  to  approach  them  through  their  prejudices,  and  never  to 
find  fault  with  thuse  prepossessions  which  are  not  directly  op- 
posed to  the  import  and  design  of  the  ministry  of  reconclialioii. 
lie  Will  set  before  them  the  models  found  in  the  sacred  history, 
tvliich  show  that  the  same  discourse  is  not  to  be  preaclied  in  every 
place  and  to  every  assembly,  even  when  it  is  necessary  t<>  pro- 
claim the  same  gospel.  Paul's  addresses  to  the  Alhenian«, 
Lycaoniaiis,  Antiochians,  to  Felix,  the  Jailer,  and  King  A|j,rip^-a, 
are  fail  of  instruction  on  this  topic. 

Augustine  has  written  a  treatise  on  preaching,  which  Luther 
proposed  to  himself  as  a  model ;  but  it  is  said  that  Augu>tine  fell 
as  lar  short  of  his  own  precepts  as  did  any  of  his  coiiteniponi- 
lies.  We  all  can  with  more  iacility  give  piejepts  to  others,  tinia 
c»)nform  to  tliem  ourselves.  In  Augustine's  ireati.-e,  wiixii  in 
some  respects  iutiuen<  ed  and  formed  tlie  styL  and  [  l.in  of  LiiJicr, 
and  through  him  all  the  Protestants,  tiivro  is  luuca  »uld  on  toQ. 
beat  rhetorical  mode  "of  exhibiting  iho  truth  to  others,'  but  it 


296  THE   CHRISTIAN    SYSTEM. 

savors  more  of  the  art  of  the  schoolmen,  tbm  of  the  wisdom  of 
the  Apostles.  He  labors  more  on  the  bciJt  style  and  jnode  of 
expressing  one's  self,  than  on  the  things  to  be  said. 

Our  best  precepts  in  this  matter  are  derived  rather  from  the 
books  of  Deuteronomy  and  Nehemiah,  than  from  any  other  source 
out  of  the  New  Testament.  The  book  of  Deuteronomy  may  Im) 
regarded  as  a  series  of  sermons  or  discourses,  delivered  to  the 
Jews  by  their  great  teacher,  Moses,  rather  than  as  a  part  of  the 
Jewish  history.  Two  things  in  this  book  deserve  great  attention. 
The  first  is  the  simplicity,  fulness,  and  particularity  of  his  nar- 
ratives of  the  incidents  on  the  journey  through  the  wilderness: — 
God's  doings  and  theirs,  for  the  last  forty  years,  are  intcll  gibly 
laid  before  them.  The  next  is  the  use  made  of  these  facts ;  the 
conclusions  deduced,  the  arguments  drawn,  and  the  exhortations 
tendered,  from  these  facts.  For  a  fair  and  beautiful  specimen  of 
this,  let  the  curious  reader  take  up  and  carefully  road  the  first 
four  chapters  of  the  book  of  Deuteronomy.  The  fact  and  the 
application,  the  argument  and  the  exhortation,  after  the  manner 
of  Moses,  cannot  fail  to  instruct  him. 

The  writings  of  the  scribes  during  the  Captivity  teach  us  how 
to  address  a  people  that  liave  lost  the  true  meaning  of  the  oracles 
of  God.  The  readings,  expositions,  exhortations,  and  praj'ers  of 
£zra  and  Nehemiuh  are  full  of  instruction  to  Cliristians  in  these 
days  of  Babylonish  captivity.  To  address  a  people  long  accus- 
tomed to  hearing  the  scriptures,  yet  ignorant  of  them,  and  con- 
sequently disobedient,  is  a  matter  that  requires  all  the  wisdom 
and  prodence  which  can  be  acquired  from  Jewish  and  Christian 
records. 

The  manner  of  address,  next  to  the  matter  of  it,  is  most  import- 
ant. Tlie  Aveightiest  arguments,  the  most  solemn  appeals,  the 
most  pathetic  expostulations,  if  not  sustained  by  the  gravity,  sin- 
cerity, and  piety  t)f  the  speaker,  will  be  like  water  spilled  upon 
■the  ground.  A  little  levity,  a  few  witticisms,  a  sarcastic  air.  a 
conceiied  attitude,  or  a  harsh  expression,  will  often  neutralize  all 
the  excellencies  of  the  most  scriptural  and  edifying  discourse. 
The  great  work  of  regenerating  men  is  too  solemn,  too  awfully 
grave  and  divine,  to  allow  any  thing  of  the  sort.  Humility,  se- 
renity, devotion,  and  all  benevolence  in  aspect,  as  well  as  in 
language,  are  essential  to  a  successful  proclaniatiim  of  the  great 
facts  of  the  Living  Oracles,  lie  tliat  can  smile  in  his  discourse 
at  the  follies,  need  not  weep  over  the  misf  >rtunes,  of  the  igno- 
rant and  superstitious.     lie  that  can,  while  preaching  the  gospel, 


THE   CHRISTIAN   SYSTEM.  297 

deride  sind  ridicule  the  errors  of  bis  fellow-professors,  is,  for  the 
tiine-being,  disqualjged  to  persuade  them  to  accept  of  truth,  or 
gladly  to  receive  the  messa^^e  of  salvation. 

Those  preachers  have  been  sadly  mistaken,  -who  have  sought 
popularity  by  their  eccentricities,  and  courted  smiles  rather  than 
souls ; — who,  by  their  anecdotes  and  foolish  jests,  told  with  tho 
Bible  before  them,  have  thought  to  make  themselves  useful  by 
making  themselves  ridicuhius — and  to  regenerate  men  by  teach- 
ing them  how  to  violate  the  precepts  of  the  gospel,  and  to  disdain 
the  examples  of  the  Great  Teacher  and  his  Apostles. 

It  will  not  do.  These  are  the  weapons  of  this  world,  and  no 
part  of  the  armor  of  light.  Jesus  and  his  Apostles  never  sanc- 
tioned, by  precept  or  example,  such  a  course;  and  it  is  condemned 
by  all  sensible  men,  whether  Jews  or  Gentiles,  professors  or 
prof  me. 

In  attempting  to  regenerate  men,  we  must  place  before  them 
the  new  man,  not  the  old  man,  in  the  preacher  as  well  as  in  the 
discourse;  and,  while  we  seek  out  arguments  to  convince  and 
allure  them,  mc  must  show  them,  in  our  speech  and  behavior, 
that  we  believe  what  we  preach.  So  did  the  Apostles  and  Evan- 
gelists. They  commended  themselves  to  every  man's  conscience 
in  the  sight  of  Jesus  Christ. 

Error  must  be  attacked.  It  must  be  opposed  by  the  truth. 
But  it  ma}*  be  asked,  whether  the  darkness  may  not  be  more  easily 
dissipated  by  the  introduction  of  light,  than  by  elaborate  dis- 
courses upiin  its  nature  and  attributes.  So  with  moral  «darknes8 
or  error.  To  dissipate  it  most  effectually,  the  easiest  and  most 
ready  way  is  to  introduce  the  liglit  of  truth.  No  preacher  is 
obliged  to  learn  all  the  errors  of  all  ages,  that  he  may  be  able  to 
oppose  them;  nor  is  a  congregation  enlightened  in  the  knowledge 
ot  God  by  such  expositions  of  error.  Present  opposing  errors 
m.iy  require  attention;  but  to  attack  these  most  successfully,  it  is 
only  necessary  to  enforce  the  opposing  truths. 

Tliis  is  a  very  grave  subject,  and  requires  very  grave  attention. 
Much  depends  upon  a  rational  and  scriptural  decision  of  the 
question,  Which  is  the  most  effectual  way  to  op])ose  and  destroy  en-orf 
To  aid  us  in  such  an  inquiry,  it  is  necessary  to  examine  how  the 
Pmphets  and  Apostles  opposed  the  errors  of  their  times.  The 
world  was  as  full  of  error  in  those  days  as  it  has  ever  bven  since. 
The  idolatries  of  the  pagan  world,  and  the  various  doctrines  of 
the  sects  of  philosophers,  in  and  out  of  the  land  of  Isniel,  threv» 
as  much  labor  iuto  tbuir  hands,  as  the  various  heresies  of  apoatatc 


298  7HK   CHRISTIAN   STSTSM. 

Christendom  have  thrown  into  ours.  Their  general  rule  was  tc 
turn  the  artillery  of  light,  and  to  gather  into  a  focus  t^e  arrowa 
of  d:iy,  upon  the  dark  shades  of  any  particular  error.  Their 
philosophy  was : — The  t^plendors  of  light  most  clearly  display 
the  blackness  of  darkness,  and  scatter  it  from  it^presence.  Thus 
thoy  opposed  idolatry,  superstition,  and  error  of  every  name. 
Going  forth  in  the  armor  of  light,  as  the  sun  in  the  morning,  the 
shades  of  the  night  retired  from  their  presence,  and  the  cliecring 
beams  of  day  so  gladdened  the  eyes  of  their  converts,  that  they 
loved  darkness  no  more.     Let  us  go  and  do  likewise. 

An  intimate  acquaintance  wii.h  the  Holy  Scriptures  is  the  best 
apparatus  for  the  work  of  regenerating  men.  The  best  piece  I 
have  found  in  the  celebrated  treatise  of  Augustine  on  preaching 
is  the  following: — 

"  He,  then,  who  handles  and  teaches  the  word  of  God,  should 
be  a  defender  of  the  true  faith,  and  a  vanquisher  of  error  ;  and  in 
accomplishing  this,  the  object  of  preaching,  he  should  conciliate 
the  adverse,  excite  the  remiss,  and  point  out  to  the  ignorant  their 
duty  and  future  prospects.  When,  however,  he  finds  his  audi- 
ence f ivorably  disposed,  attentive,  and  docile,  or  succeeds  in  ren-' 
deriiig  them  so,  then  other  things  are  to  be  done,  as  the  case  may 
require.  If  they  are  to  be  instructed,  then,  to  make  them  ac- 
quainted with  the  subject  in  question,  narration  must  be  employ- 
ed ;  and,  to  establish  what  is  doubtful,  resort  must  be  had  to  rea- 
soning and  evidence.  If  they  are  to  be  moved  rather  than  in- 
structed,, then,  to  arouse  them  from  stupor  in  putting  their 
knowledge  into  practice,  and  bring  them  to  yield  full  assent  to 
those  things  which  they  confess  to  be  true,  there  will  be  need  of 
the  higher  powers  of  eloquence;  it  will  be  necessary  to  entreat, 
reprove,  excite,  restrain,  and  do  whatsoever  else  may  prove  effec- 
tual in  moving  the  heart. 

"All  this,  indeed,  is  what  most  men  constantly  do  with  respect 
to  those  things  which  they  undertake  to  accomplish  by  speaking. 
Some,  however,  in  their  way  of  doing  it,  are  blunt,  frigid,  inele- 
gant ;  others,  ingenious,  ornate,  vehement.  Now,  he  who  engages 
in  the  business  of  which  I  am  treating  must  be  able  to  apeak  and 
dispute  with  wisdom,  even  if  he  cannot  do  so  with  eloquence,  in 
order  that  he  may  profit  his  audience ;  although  he  will  profit 
them  less  in  this  case,  than  if  he  could  combine  wisdom  and 
eloquence  together.  He  who  abounds  in  eloquence  witiiout  wis- 
dom is  certainly  so  much  tiie  more  to  be  avoided,  from  the  very 
fact  that  the  hearer  is  delighted  with  what  it  is  useless  to  liearj 


THE   CHRISTIAN    SYSTEM.  299 

and  thinks  wliat  is  said  to  be  true,  because  it  is  spolcen  with 
elegance.  Ni>r  did  this  sentiment  escapo  the  notice  of  those 
anion;^  the  ancients,  who  yet  regarded  it  as  important  to  teach 
the  art  of  rhetoric;  they  confessed  tiiat  wisdnni  without  «1.> 
quence  profited  states  but  very  little,  but  uiiat  eloquence  without 
wisd.ini  profited  them  not  at  all,  and  generally  proved  highly 
iiijuri  lus.  If,  therefore,  those  who  taught  the  precepts  ol  e'>>- 
quence,  even  tiiough  ignorant  of  the  true,  that  is,  the  celestial 
wisdiiui  'which  comcth  down  from  the  Father  of  lights,'  were 
conipelled  by  the  instigations  of  truth  to  make  such  a  confession, 
and  that  too  in  the  vevy  books  in  which  their  principles  were  de- 
veloped ;  are  we  not  under  f:ir  higher  obligations  to  acknowledge 
tlie  same  thing,  who  are  the  sons  and  daughters  of  this  heavenly 
wisdom?  Nuw,  a  man  speaks  with  greater  or  less  wisdom,  ac- 
coriling  to  the  proficiency  he  has  m:ide  in  the  sacred  Scriptures. 
I  do  n  it  mom  in  reiding  them  and  committing  them  to  niemory, 
'  ut  in  rightly  understanding  them,  and  diligently  searching  into 
their  meaning.  There  are  those  who  read  tiiem  and  j-et  neglect 
them  ;  who  read  them  to  remember  the  words,  but  neglect  to 
understand  them.  To  these,  without  any  doubt,  those  persons  are 
to  bo  preferred,  who,  retaining  less  the  words  of  the  Scriptures, 
seanh  after  their  genuine  signification  with  the  inmost  feelings 
of  the  heart.  But  better  than  both  is  he,  who  can  repeat  them 
when  he  pleases,  and  at  the  same  time  understands  them  as  they 
ought  to  be  understood."* 

Luther's  favorite  maxim  was,  "Bonus  Tcxtiiarius,  Bomut  Theo- 
loffu ;"  or.  One  well  acquainted  with  the  scriptures  makes  a  good 
tlie(dogian. 

There  is  one  thing,  above  all  others,  which  must  never  be  lost 
ei'ght  of  by  him  who  devotes  himself  to  the  work  of  regeneration. 
This  all-important  consideration  is,  that  the  end  and  object  of  all 
his  labors  is  to  impress  the  vioral  iinar/e  of  God  upon  the  moral 
nature  of  man.  To  draw  this  image  upon  the  heart,  to  transform 
t!ie  mind  of  man  into  the  likeness  of  God  in  all  moral  feeling,  is 
the  end  proposed  in  the  remedial  system.  The  mould  into  which 
the  mind  of  man  is  to  be  cast  is  the  Apostles'  doctrine  ;  or  the 
seal  by  which  this  impression  is  to  be  made  is  the  testimony  of 
God.  The  gospel  facts  are  like  so  many  types,  which,  when 
scientifically  arranged  by  an  accomplished  compositor,  make  a 
compJete  form,  u|on  which,  when  the  mind  of  man  is  placed  hy 

*  From  the  Till  lical  lUpositorjr,  p.  574.  TrausUtod  from  tho  Latin  by  O.A.Taj  lor, 
of  Audovur,  Main 


800  THB   CHRISTIAN   SYSTEM. 

the  power  which  Qod  has  given  to  the  preac!ier,  every  type  makes 
its  full  iinpresaion  upon  the  heart.  There  is  written  upon  thj 
understanding,  and  engraved  upon  the  heart,  the  will,  or  law,  or 
character,  of  our  Father  who  is  in  heaven. 

The  Apostles  were  these  accomplished  compositors,  who  gave 
us  a  perfect  "form  of  sound  words."  Our  instrumentality  cont-ista 
in  bringing  the  minds  of  men  to  this  form,  or  impressing  it  upon 
their  hearts.  To  do  this  most  effectually,  the  {'readier  or  evan- 
gelist ujust  have  the  word  of  Christ  dwelling  in  him  richly,  in 
all  wisdom;  and  he  must  "study  to  show  iiimsolf  an  appnivi-d 
workman,  irreproachable,  rightly  dividing  the  word  of  truth." 
lie  tlnit  is  most  eloquent  and  wise  in  the  Holy  Scriptures,  he  who 
has  them  m(i!>t  at  command,  will  have  the  most  power  with  men  ; 
because,  being  furnished  with  the  words  of  the  llt)ly  Spirit,  he 
has  the  very  arguments  which  the  Spirit  of  God  chooses  to  em- 
ploy in  quickening  the  dead,  in  converting  sinners.  For  to  the 
efficacy  of  the  living  word  not  only  Paul  dep  )8es,  but  James  and 
Peter  also  bear  ample  testimony.  '*  Of  his  own  will  he  has  be- 
gotten us,  Iji/  the  word  of  U-ulh,  that  we  might  be  a  kind  of  first- 
fruits  of  his  creatures."*  "  llaving  been  regenerated,  not  by 
corruptible  seed,  but  by  incorruptible,  through  the  word  of  tlie 
living  Gud  which  remains. "f  To  tlie  fruits  of  his  labors,  such 
a  preacher,  with  Paul,  may  say,  "  To  Jesus  Christ,  through  the 
gospel,  I  have  regenerated  or  begotten  you." 

Thus,  in  the  midst  of  numerous  interruptions,  we  h  ive  at- 
tempted to  lay  before  the  minds  of  our  readers  the  whole  doctrine 
of  llegeneration,  in  all  its  length  and  breadth,  in  the  hope,  that 
after  a  more  particular  attention  £o  its  meaning  and  value,  by  the 
blessing  of  God,  they  may  devote  tliemselves  more  successfully 
to  lliis  great  work;  and  not  only  enjoy  more  of  the  Holy  Spirit 
themselves,  but  be  more  useful  in  forwarding  the  moral  regene- 
ration of  the  world. 

To  God  our  Father,  through  the  great  Author  of  the  Christian 
f  lith,  who  has  preserved  us  in  health  in  this  day  of  affliction  and 
great  distress,  be  everlasting  thanks  for  the  renewing  of  our  mind:! 
by  the  Holy  Spirit;  and  for  the  hope  of  the  regeneration  of  our 
bodies,  of  the  heavens  and  of  the  earth,  at  the  appearance  of  th» 
Almigiity  Regenerator,  who  comes  to  make  all  things  newl  — 
Amen. 

•  James  i.  18.  t  1  Peter  •-  -23. 


THE  CHRISTIAN   SYSTEM.  801 


BREAKING  THE   LOAF. 

TWax  was  not  made  for  the  Christian  Institution,  but  the  Chris 
ti.in  Institution  for  man.  None  but  a  master  of  the  human  con- 
Btituti^in — none  but  one  perfectly  skilled  in  all  the  .animal,  intel- 
lectual, and  moral  endowments  of  man — could  perfectly  adapt  an 
institution  to  man  in  reference  to  all  that  he  is,  and  to  all  that  he 
is  destined  to  become.  Such  is  the  Christian  Institution.  Its 
evidences  of  a  divine  origin  increase  and  brighten  in  the  ratio  of 
our  progress  in  the  science  of  man.  He  who  most  attentively  and 
profoundly  reads  himself,  and  ccmtemplates  the  picture  which 
the  Lord  of  this  Institution  has  drawn  of  him,  will  be  most  wil- 
ling to  confess,  that  man  is  wholly  incapable  of  originating  it. 
He  is  ignorant  of  himself,  and  of  the  race  from  which  he  sprang, 
who  can  persuade  himself  that  man,  in  any  age,  or  in  any  coun- 
try, was  so  far  superior  to  himself  as  to  have  invented  such  an 
institution  as  the  Christian.  That  development  of  man  in  all  his 
natural,  moral,  and  religious  relations,  which  the  Great  Teacher 
has  given,  is  not  further  beyond  the  intellectual  powers  of  man, 
than  is  the  creation  of  the  sun,  moon,  and  stars  beyond  bia 
physical  strength. 

The  eye  of  man  cannot  see  itself;  the  ear  of  man  cannot  hear 
itself;  nor  the  understanding  of  man  discern  itself:  but  there  is 
One  who  sets  the  human  eye,  who  hears  the  human  car,  and  who 
discerns  the  human  understanding.  He  it  is  who  alone  is  skilled 
in  revealing  man  to  himself,  and  himself  to  man.  He  who  made 
the  eye  of  man,  can  he  not  see?  He  who  made  the  ear  of  man, 
can  he  not  hear?  He  who  made  the  heart  of  man,  can  be  nut 
know? 

It  is  as  supernatural  to  adapt  a  system  to  man  as  it  is  to  create 
him.  He  has  never  thought  much  upon  his  own  powers,  who 
has  not  seen  as  much  wisdom  on  the  outside  as  in  the  inside  of 
the  human  head.  To  suit  the  outside  to  the  inside  required  as 
much  wisdom  as  to  suit  the  inside  to  the  outside,  and  yet  the 
exterior  arrangoment  exists  for  the  interior.  To  fa>hion  a  caso- 
meut  fur  the  human  soul  exhibits  as  many  attributes  of  the 


S02  THB   CHRISTIAN   SYSTEM. 

Creator,  as  to  fashion  a  human  spirit  for  its  habitation.  Man^ 
therefore,  could  as  easily'  make  himself,  as  a  system  of  relij^ion 
to  suit  himself.  It  will  be  admitted,  that  it  calls  for  as  much 
skill  to  adapt  the  appendages  to  the  human  eye,  as  the  human 
eye  to  its  appendages.  To  us  it  is  equally  plain,  that  it  requires 
as  much  wisdom  to  adapt  a  religion  to  man,  circumstanced  as 
he  is,  .as  to  create  him  an  intellectual  and  moral  being. 

But  to  understand  the  Christian  religion,  we  must  study  it; 
and  to  enjoy  it,  we  must  practise  it.  To  come  into  the  kingdom 
of  Jesus  Christ  is  one  thing,  and  to  live  as  a  wise,  a  good,  and  a 
happy  citizen,  is  another.  As  every  human  kingdom  has  its 
constitution,  laws,  ordinances,  manners,  and  customs;  so  has  the 
kingdom  of  the  Great  King.  He,  then,  who  would  be  a  good  and 
happy  citizen  of^it,  must  understand  and  submit  to  its  constitu- 
tion, laws,  ordinances,  manners,  and  customs. 

The  object  of  the  present  essay  is  to  develop  one  of  the  insti- 
tutions or  ordinances  of  this  kingdom;  and  this  we  shall  attempt 
by  stating,  illustrating,  and  sustaining  the  following  proposi- 
tions : — 

Prop.  I. — Tliere  is  a  house  on  earth,  called  the  house  of  God. 

The  most  high  God  dwells  not  in  temples  made  with  human 
hands;  yet  he  condescended  in  the  age  of  types  to  have  a  temple 
erected  for  himself,  which  he  called  his  house,  and  glorifi.^d  it 
with  the  symbols  of  his  presence.  In  allusion  to  this,  the  Chris- 
tian community,  organized  under  the  government  of  his  Son,  is 
called  his  house  and  temple.  "You  are  God's  building,"  says 
Paul  to  a  Christian  community.  This  building  is  said  to  l)e  "built 
upon  tlie  Aj'ostles  and  Prophets — .Jesus  Christ  himself  being  tho 
chief  corner-stone."  "Know  you  not  that  j'ou  arc  the  temple  of 
•  •'>J?     The  temple  of  Gud  is  holy,  which  templf  you  are." 

R'.'t  in  allusicm  to  the  Jewish  temple,  the  Christian  church  oc- 
cupies the  middle  space  between  the  outer  court  and  the  holiest 
of  all.  "  Tiie  holy  places  made  with  hands  were  figures  of  tlie 
true,"  The  comuum  priests  went  alwai/a  into  the  first  taher- 
nacl«i  or  holy  place,  and  the  high-piiest  once  a  //car  into  the  liollisl 
of  all.  Thus  our  Great  lligli  Priest  Avent  oivce  for  all  info  the 
true  "holiest  of  all,"  into  the  real  presence  of  God,  and  has  per- 
mitted us  Christians,  as  a  royal  priesthood,  as  a  cliosen  race,  to 
enter  always  into  the  only  holy  place  now  on  earth — tlie  Chris- 
tian Church.     "As  liTing  stones  wo  ai-o  built  up  iutu  ms^irituoA 


THE   CHRISTIAN   SYSTEM.  803 

house,  a  holy  priesthood,  to  offer  up  spiritual  sacrifices  most  ac- 
ceptable to  God  by  Jesus  Christ."* 

But  all  we  aim  at  here  is  to  show  that  the  community  under 
Clirist  is  called  "the  house  of  God."  Paul  once  calls  it  a  house 
of  God,  and  once  the  house  of  God.  An  individual  or  single  con- 
gregation, he  calls  "a  house  of  God."\  I  have  written  to  you, 
"that  you  may  know  how  to  behave  yourself  in  a  house  of  G-  d, 
which  is  the  congregation  of  God. "J  And  in  his  letter  to  the 
Hebrews, II  speaking  of  the  whole  Christian  community,  he  calls 
it  tlie  house  of  God.|  "Having  a  Great  Iligh-Priest  over  the 
house  of  God,  let  us  draw  near,"  <S;c.  It  is,  then,  apparent,  tliat 
there  is  under  the  Lord  Messiah,  now  on  earth,  an  institution 
called  iht  house  of  God ;  and  this  resembles  the  holy  place  be- 
tween the  outer  court  and  the  holiest  of  all  which  is  the  positioa 
to  be  proved. 


Prop.  II. — In  the  house  of  God  there  is  always  the  table  of  the 

Lord. 

As  there  is  an  analogy  between  the  Jewish  holy  place,  and  the 
Christian  house  of  God;  so  there  is  an  analogy  between  the  furni- 
ture of  the  first  tabernacle  or  hidy  place,  and  those  who  officiivted 
in  it;  and  the  furniture  of  the  Christian  house  of  God,  and  those 
Avho  ofiiciate  in  it.  "In  the  first  tabernacle,"  says  Paul,  "which 
is  called  holy,  there  were  the  candlestick,  and  the  table,  and  the 
6liiiwl)read,"  or  the  loaves  of  the  presence.  On  the  golden  table 
every  Sabbath  day  were  placed  twelve  loaves,  which  were  e-xhi- 
bited  there  for  one  week,  and  on  the  next  Sabbath  they  were  sub- 
stituted by  twelve  fresh  loaves  sprinkled  over  with  frankincense. 
The  loaves  Avhich  were  removed  from  the  table  were  eaten  by 
the  priests.  Those  were  called  in  the  lli^brcw  " t'le  loaces  of  (he 
faces,"  or  the  loaves  of  the  presence.  This  emidem  of  the  abun- 
dance of  spiritual  food  in  the  presence  of  God  for  all  who  dwell 
in  tlie  holy  place  stood  always  upon  the  g.ddon  tabl.-  fnrnish««d 
by  the  twelve  tribes,  even  in  the  wilderness.  The  liglit  in  the 
first  tabernacle  was  not  from  without,  but  from  the  seven  lamps 
placed  on  the  golden  candlestick;  emblematic  of  tlie  perfect 
light,  not  derived  from  this«world,  which  is  enjoyed  in  the  house 
of  God. 

•  1  Peter  ii.  5.  t  1  TIra.  HI.  15.  %  Greek,  oikot  Them 

I  U\ib.  zv  'H:  i  Gnwk)  ho  aHioi  TheM. 


304  THE   CHRISTIAN   SYSTEM. 

ir,  then,  in  the  emblematic  house  of  God,  to  which  corresponda 
the  Christian  house  of  God,  there  was  not  only  a  table  overl.iiJ 
with  ;r'.l'',  always  spread,  and  on  it  displayed  twelve  large  liKiven, 
or  cakes,  sacred  memorials  and  emblems  of  God'a  biunty  Jind 
grace ;  shall  we  say  that  in  that  house,  over  wliich  Jesun  is  a 
Son,  there  is  not  to  stand  always  a  table  more  precious  than  gold, 
covered  with  a  richer  lepast  for  the  holy  and  royal  prii'S'hood 
which  the  Lord  has  instituted,  who  may  always  enter  into  the 
holy  pla«*e  ci  n^ecrated  by  himself? 

Bat  we  are  not  dependent  on  analogies,  nor  far-fetche  1  inf-r- 
ences,  for  the  proof  of  this  position.  Paul,  who  perfecly  iimler- 
stood  both  the  Jewish  and  Christian  institutions,  tells  us  tli.it 
there  is  in  the  Christian  temple  a  table,  appropriately  called  tlie 
Lord's  table,  as  a  |  art  of  its  furniture.  He  informs  those  who 
were  in  danger  of  being  polluted  by  idolatry,  "that  they  could 
not  be  partakers  of  the  Lord's  table,  and  of  the  table  of  deuions."* 
Iq  all  his  allusions  to  this  table  in  this  connection,  he  represents 
it  as  continually  approached  by  those  in  the  Lord's  house. 
"The  cup  of  the  Lord"  and  "the  loaf,"  for  wlii>h  thanks  were 
continually  offered,  are  the  furniture  of  this  table,  to  which  the 
Christian  brotherhood  liave  free  access. 

The  Apostle  Paul  reminds  the  saints  in  Corinth  of  their  frt- 
miliarity  with  the  Lord's  table,  in  speaking  of  it  as  being  com- 
mon as  the  meetings  of  the  brotherhood.  "  The  cup  of  blessing 
for  which  we  bless  God,  is  it  not  the  joint  participation  of  the 
blood  of  Christ?  The  h)af  which  we  break,  is  it  not  the  joint 
participation  of  the  body  of  Christ?"  In  this  style  we  speak  of 
things  common  and  usual,  never  thus  of  things  uncommon  or 
unusual.  It  is  not  the  cup  which  we  have  received  with  thanks; 
nor  is  it  the  loaf  which  we  have  broken;  but  which  we  do  break. 
But  all  that  we  aim  at  here  is  now  accom|)li8hed  ;  for  it  has  h'cn 
shown  that  in  the  Lord's  huune  there  vs  alwai/.s  the  fable  oj  the 
Lord.  It  is  scarcely  necessary  to  add.  that  if  it  be  shown  tiiat  in 
the  Lord's  house  there  is  the  Lord's  tabic,  as  a  part  of  the  furni- 
ture, it  must  always  be  there,  unless  it  can  be  shown  that  only 
'some  occasitms  require  its  presence,  and  others  its  absence;  or 
that  the  Lord  is  poorer  or  more  churlish  at  one  time  than  at  an- 
other; that  he  is  not  always  able  to  keep  a  table,  or  too  parsimo- 
nious to  furnish  it  for  his  friends.  Cut  this  is  in  anticipation  of 
our  subject,  and  we  proceed  to  the  third  proposition. 

•  I  Cor.  X.  2L 


THE  CHRISTIAN    SYSTEM.  805 

Prop.  III. —  On  the  Lord's  table  there  is  of  necessity  hut  one  loaf. 

The  necessity  is  not  that  of  a  positive  law  enjoining  one  loaf 
and  only  one,  as  the  ritual  of  Moses  enjoined  twelve  loaves.  But 
it  is  a  necessity  arising  from  the  meaning  of  the  Institution  as 
explained  by  the  Apostles.  As  there  is  but  one  literal  body,  and 
but  one  mystical  or  figurative  body  having  many  members ;  so 
there  must  be  but  one  loaf.  The  Apostle  insists  upon  this,  "Be- 
cause there  is  one  loaf,  we,  the  many,  are  one  body  ;  for  we  are 
all  partakers  of  that  one  loaf."*  The  Greek  word  artos,  espe- 
cially when  joined  with  words  of  number,  says  Dr.  Mackniglit, 
always  signifies  a  loaf  and  is  so  translated  in  our  Bibles: — "Do 
you  not  remember  they're  loaves?"  j  There  are  many  instances  of 
the  same  sort.  Dr.  Campbell  says,  "that  in  the  plural  number  it 
ought  always  to  be  rendered  loaves;  but  when  there  is  a  numeral 
before  it,  it  indispensably  must  be  rendered  loaf  or  loaves.  Thus 
we  say  one  loaf,  seven  loaves ;  not  one  bread,  seven  breads." — 
"Because  there  is  one  loaf,"  says  Paul,  "we  must  consider  the 
whole  congregation  as  one  body."  Here  the  Apostle  reasons  from 
what  is  more  plain  to  what  is  less  plain  ;  from  what  was  esta- 
blished to  what  was  not  so  fully  established  in  the  minds  of  the 
Corinthians.  There  was  no -dispute  about  the  one  loaf;  therefore, 
there  ought  to  be  none  about  the  one  body.  Tliis  mode  of  reason- 
ing makes  it  as  certain  as  a  positive  law;  because  that  which 
an  Apostle  reasons  from  must  be  an  established  fact,  or  an  esta- 
blished principle.  To  have  argued  from  an  a8sumpti(m  or  a 
contingency  to  establish  the  unity  of  the  body  of  Christ  would 
have  been  ridiculous  in  a  logician,  and  how  unworthy  of  an 
Apostle !  It  was,  then,  an  established  institution,  that  there  is 
but  one  loaf,  inasmuch  as  the  Apostle  establishes  his  argument 
by  a  reference  to  it  as  an  estiibli^^hed  fact.  Our  third  proposition 
is,  then,  sustained,  that  on  the  Lord's  table  there  is  of  necesnity  hut 
one  loaf. 

Prop.  IV. — All  Christians  are  members  of  the  house  or  family  of 
God,  are  called  and  constifnted  a  holy  and  royal  priesthood,  and 
may,  therefore,  bless  God  for  the  Lord's  table.  Us  loaf,  and  cup — 
approach  it  without  fear,  and  partake  of  it  with  joy  as  of  en  as 
they  please,  in  remembrance  of  the  death  of  their  Lord  and  Saviour. 

The  different  clauses  of  this  proposition,  we  shall  sustain  in 

•  1  Cor.  X.  17.  t  -Mart  «»»•  »• 

26* 


B06  TUE   CHRISTIAN    SYSTEM. 

order — "all  Christians  are  members  of  the  family  or  house  of 
God."*  "But  Christ  is  trusted  as  a  Son  over  his  own  family ; 
whose  family  we  are,  provided  we  maintain  our  profession  and 
boasted  hope  unshaken  to  the  end  ;" — "aye  called  and  constituted 
a  holy  and  a  royal  priesthood."^  You,  also,  as  living  stones,  are 
built  up  a  spiritual  temple,  a  holy  priesthood,  to  ofler  spiritual 
sacrifices  most  acceptable  to  God  through  Jesus  Christ,"  In  the 
ninth  verse  of  the  same  chapter  he  says,  "But  you  are  an  elect 
race,  a  chosen  generation,  a  royal  priesthood ;"  and  this  is  ad- 
dressed to  all  the  brethren  dispersed  in  Pontus,  Galatia,  Cappa- 
docia,  Asia,  and  Bithynia. 

May  not,  then,  holy  and  royal  priest"  thank  God  for  ^he  Lord's 
table,  its  loaf,  and  cup  of  wine?  May  they  not,  without  a  human 
priest  to  consecrate  the  way  for  them,  ap^jroach  the  Lord's  table, 
and  handle  the  loaf  and  cup?  If  the  coniraon  priests  did  no*;  fear 
to  approach  the  golden  table,  and  to  piac^  upon  it  the  .'oavis  of 
the  presence ;  if  they  feared  not  to  take  an'i  eat  that  consecrated 
bread,  because  priests  according  to  the  flesh — shall  royal  oricsts 
fear,  without  the  intervention  of  human  hrnds,  to  approa^ih  the 
Lord's  table  and  to  partake  of  tlie  one  loal  ?  If  they  should,  they 
know  not  how  to  appreciate  the  conseeratio*)  of  Jesus,  nor  how 
to  value  their  high  calling  and  exalted  designation  as  kings  and 
priests  to  God.  And  may  we  not  say,  that  he  who,  invested  with 
a  little  clerical  authority,  derived  only  from  "tl:r  Man  of  Sin  and 
Son  of  Perdition,"  if  borrowed  from  the  RomanisiS,  says  to  them, 
"Stand  by,  I  am  holier  than  thou," — may  we  nov^ay  tliat  such  f\ 
one  is  worse  than  Diotrephes,  who  affected  a  pre-eminence,  be' 
cause  he  desecrates  the  royal  priesthood  of  Jesun  Christ,  and 
calls  him  common  and  unclean,  who  has  been  eopsecrated  hj 
the  blood  of  the  Son  of  God?  Such  impiety  can  otly  be  found 
among  them  who  worship  the  beast,  and  who  have  covenanted 
and  agreed  that  none  shall  buy  or  sell,  save  those  who  receive  a 
mark  on  their  foreheads  and  letters-patent  in  their  hands.  But 
allow  common  sense  to  whisper  a  word  into  the  ears  o^  priests' 
"laymen,"  but  Christ's  "royal  priests."  Do  you  not  thank  God 
for  the  cup  while  the  priest  stands  by  the  table ;  and  do  you  not 
handle  the  loaf  and  cup  when  they  come  to  you?  And  would  not 
your  thanksgiving  hate  been  as  acceptable,  if  the  human  media- 
tor liad  not  been  there,  and  your  participating  as  well  pleasing  to 
God,  and  as  consolatory  to  yourself,  if  you  had  been  the  first  lJu\t 

•  Ileb.  iii.  6.  t  1  I'**-  ii-  &• 


THE  CHRISTIAN    SYSTEM.  80T 

had  bandied  the  loaf  or  the  cnp,  as  when  ynu  are  the  »PCond,  it 
tliH  fiitv-second,  in  order  of  location  ?  Let  reisoi  answir  the^e 
two  qiie>ti()ns,  and  see  wliat  co.nos  t  f  the  h-uij;hty  assumjitiona 
of  yi)ur  Protestant  clergy  1 1     Lut  this  oidy  by  the  way. 

I  trust  it  is  apparent  that  the  royal  priestliood  may  approach 
the  Lord's  table  without  /ear,  inasmuch  as  they  are  consecrated 
to  officiate  by  a  blood,  aa  far  superior  to  that  which  consecrated 
the  fleshly  priesthood,  as  the  Lord's  table,  covered  with  the  wicred 
emblems  of  th3  sacrifice  of  the  Lord  iiimself,  is  superior  to  the 
table  which  lield  o  .ly  the  twelve  loaves  of  the  presence;  and  as 
they  are,  in  say  the  loast,  culled  by  as  holy  and  divine  an  eloc;ion, 
and  are  as  cho.eu  a  race  of  priests,  a:i  were  ihose  sprung  from  the 
loins  of  Lovi. 


Prop.  V. —  T'le  one  loaf  must  be  broken  bffore  the  saints  feed  vpon 
it,  which  has  ob  ained  for  this  instituliun  the  name  of  "  breaking 
tlie  loiijr 

But  some,  doubtless,  will  ask,  "  Is  it  not  called  the  Loi-d's  sup- 
per f"  Sunie  ha\e  lliought,  among  whom  is  Dr.  Bell,  that  1  Cor. 
xi.  20  applies  Co  the  feists  of  love  or  charity,  rather  than  the 
showing  forth  of  the  L  »rd's  death.  Tliese  may  read  the  pas- 
sage thus: — "  But  your  coming  together  into  one  place  is  ni>t  to 
eat  a  Lord's  i^upper;  fur  in  eating  it  every  one  takes  first  his  own 
supper  ;  alluding,  as  they  suppose,  to  a  love-feast  eaten  before  //t« 
breukiay  the  loaf"  But  this  Lord's  supper  is  contradistinguished 
from  thi'ir  own  supper.  And  might  it  not  as  resisonably  be  said, 
you  cannot  call  your  showing  forth  the  Lord's  death  a  Lord's 
supper  ;  for  before  eating  it  you  have  eat  a  supper  of  your  own, 
which  prevents  you  from  making  a  sujiper  of  it?  You  do  not 
make  it  a  Lord's  supper,  if  you  first  eat  your  own  supper.  Nor, 
indeed,  could  the  Corinthians  call  any  eating  the  "  Lord's  sup- 
per," conducted  as  was  the  eating  of  their  own  suppers  ;  for  (me 
eat  and  drank  to  excess,  while  another  who  was  poor,  or  had  no 
supper  to  bring,  was  hungry  and  put  to  shame.  Could  this  be 
called  a  supper  in  honor  of  the  Lord? 

But  as  the  Lord  had  eaten  a  religious  supper,  had  partaken  of 
the  paschal  lamb  with  his  disciples,  before  he  instituted  the 
breaking  of  the  loaf,  and  drinking  of  the  cup,,  as  commemorative 
of  his  death,  it  seems  improper  to  call  it  a  supper;  for  it  was  iii- 
Btituted  and  eaten  afer  a  supper.  Not  in  the  sense  of  one  of  the 
meals  of  the  day,  can  it  bo  called  either  dinner  or  supper :  for  it 


808  THE   CHRISTIAN    8T8TEM. 

eupplies  the  place  of  no  meal.  Deipnos,  here  rendered  mipper,  in 
the  days  of  Il.»mer,  represented  breakfast.*  It  also  signified  fo  id 
in  gt-mralora  feast.  In  the  times  of  Demosih'nes  it  ^ignitied 
a  feast  or  an  evening  meal.  But  it  ia  of  more  importance  to  (il>- 
serve,  that  it  is  in  the  New  Testament  used  figuratively  as  well 
as  literally.  Hence,  we  have  the  gospel  blessings  compared  to 
a  supper.  We  read  of  the  ''marriage-supper  of  the  Lmnb,"  and 
'Supper  of  the  Great  God."  Jesus  says,  "If  any  man  open  to 
mo,  I  will  [(hipiieso)  take  supper  witli  him  and  lie  with  me." 
When  thus  used,  it  neither  regards  the  time  of  day,  nor  the  quan- 
tity eaten.  If  applied,  then,  to  this  institution,  it  is  fi^ura  ively, 
as  it  is  elsewhere  called  "'■the  feant."  For  not  only  did  the  Lord 
appoint  it,  but  in  eating  it  we  have  ooiumunion  with  the  L  ird. 
The  same  idiura,  with  the  addition  of  the  article,  occurs  in  ll'^ve- 
lation  i.  10,  '^ he  kuriuke  hemera,"  the  Lord's  day.  Upon  the  whole 
it  appears  more  probable  that  the  Apostle  uses  the  words  kiiriukos 
deipnos,  or  Lord's  supper,  as  applicable  to  the  breaking  of  the 
loaf  for  which  they  gave  thanks  in  honor  of  the  Lord,  than  to 
their  own  supper  or  the  feasts  of  love,  usual  among  the  brethren. 
If  we  say,  in  accordance  with  the  Apostle's  style,  the  Lord's  day, 
the  Lord's  table,  the  Lord's  cup,  we  may  also  say  the  Lord's  sup- 
per.    For  in  the  Lord's  house  these  are  all  sacred  to  him. 

As  the  calling  of  Bible  things  by  Bible  names  ia  an  important 
item  in  the  present  reformation,  we  may  here  take  occasion  to 
remark,  that  both  "  the  Sacrament"  and  "  the  Eucharist"  are  of 
human  origin.  The  former, ,^«as  a  name  adopted  by  the  Latin 
church ;  because  the  observance  was  supposed  to  be  an  oath  or 
vow  to  the  Lord  ;  and,  as  the  term  sacrameiitum  signified  an  oath 
taken  by  a  Roman  soldier  to  be  true  to  his  general  and  his  coun- 
try, they  presumed  to  call  this  institution  a  sacrament  or  oath  to 
the  Lord.  By  the  Greek  church  it  is  called  the  Eucharist,  which 
word  imports  the  giving  of  thanks,  because,  before  participating, 
thanks  were  presented  for  the  loaf  and  the  cup.  It  is  also  called 
the  communion,  or  "the  communion  oj' the  saints;"  but  this  might 
indicate  that  it  is  exclusively  the  communion  of  saints ;  and, 
therefore,  it  is  more  consistent  to  denominate  it  literally  "the 
breaking  of  the  loaf."  But  this  is  the  only  preliminary  to  the 
illustration  and  proof  t)f  our  fifth  proposition. 

We  have  said  that  the  loaf  must  be  broken  before  the  saints 
partake  of  it.     Jesus  took  a  loaf  from  the  paschal  table  and  broke 

•  llUd,  \jook  ii.  lines  381-^9,  and  viiL,  Uuea  53-60. 


THE   CHRISTIAN   SYSTEM.  809 

II  )ii'f.«re  ho  gave  it  to  his  disciples.  They  received  a  bnken 
loaf,  eiiildematic  of  his  body  once  whole,  but  by  his  own  euiisciit 
broken  for  his  disciples.  In  eating  it  we  then  remonibor  that  the 
Lord's  body  was  by  liis  own  consent  broken  or  wounded  for  us. 
Therefore,  he  that  gives  thanks  for  the  loaf  should  break  it,  not 
as  the  representative  of  the  Lord,  but  after  his  example;  and  after 
the  disciples  have  partaken  of  this  loaf,  hamiing  it  to  one  anotlier, 
or  while  they  are  partaking  of  it,  the  discijile  who  brake  it  par 
takes  with  them  of  the  broken  loaf:  thus  they  all  have  comnui- 
niiin  with  the  Lord  and  with  one  another  in  eating  the  bniken 
loaf.  And  tluis  they  as  priests  feast  upon  his  sacrifi(!e.  For  the 
priests  eat  of  the  sacrifices  and  were  thus  partakers  of  the  altar. 
Tlie  proof  of  all  this  is  found  in  the  institution  given  in  Matthew 
xxvi.,  Mark  xiv.,  Luke  xxii..  and  1  Cor.  xi.  In  each  of  which  his 
breaking  (»f  the  loaf,  after  giving  thanks,  and  before  his  disciples 
partook  of  it,  is  distinctly  stateil. 

It  is  not,  thert'Core,  strange,  that  the  literal  designation  of  this 
institution  should  be  what  Luke  has  given  it  in  his  Acts  of  the 
Apo-ities  thirty  years  afier  its  institution.  The  Hrst  time  he  no- 
tices it  is  Acts  ii.  42,  when  he  calls  it  emphatically  le  kluici  ton 
arloH,  the  breaking  of  the  loaf,  a  name  at  the  time  of  his  writing;, 
A.D.  64,  universally  understood.  For,  says  he,  in  recording  the 
piety  and  ilevotion  of  the  first  converts,  "they  continueil  steadfist 
in  the  teaching  of  the  Apostles,  in  the  fellowship,  in  the  breaking 
of  the  loif  in  the  prayers — praising  God."  It  is  true,  there  is  more 
than  breaking  a  loaf  in  this  inst-'^'tion.  But,  in  accordance  with 
general  if  not  universal  usage,  either  that  which  is  first  or  most 
prominent  in  laws,  institutions,  and  nsaj^es,  gives  a  name  to  them. 
Thus  we  have  our  Habeas  Cm-pus,  our  Fieri  Facias,  our  Nisi  Priits, 
our  Capias,  our  Venditioni  Exponas,  names  given  from  the  first 
words  of  the  law; 

But  to  break  a  loaf,  or  to  break  bread,  was  a  phrase  common 
among  the  Jews  to  denote  ordinary  eating  for  refreshment.  For 
example.  Acts  ii.  4G: — "Daily,  with  one  accord,  they  continued  in 
the  temple  and  in  breaking  bread  from  house  to  house.  They  ate 
thcW  food  with  gladness  and  simplicity  of  heart."  Also,  after 
Paul  had  restored  Eutyclius  at  Troas,  we  are  informed  he  brake 
a  loaf  and  ate.  Here  it  must  refer  to  himself,  not  only  because 
it  is  used  indefnilehj,  but  because  he  that  cats  is  in  the  same 
number  with  him  that  breaks  a  loaf.  But  when  an  established 
usage  is  r(!ferred  to,  the  article  or  some  definite  term  ascertains 
what  is  alluded  to.     Thus,  Acts  ii.  42,  it  is  "/Ac  breaking  of  Vu 


810  THE   CHRISTIAN    SYSTEM 

loaf."  And  Acta  xx.  7,  it  is  "They  assembled  for  {lie  breakinj; 
of  the  loaf."  Tills  luaf  is  explained  by  P.iul,  1  Cor.  x.  1(>. 
"PAe  loaf  wbicli  we  break,  is  it  not  tho  cuniinuiiioii  of  tlie  b(»ly 
of  Cijrist  ?'  This  piMposiiiitn  bein;;  now,  as  we  juJg  *,  sulficieatlj 
evidoiit,  we  shall  proceed  to  state  our  sixth. 


Prop.  VI. — The  breaking  of  the  loaf  and  the  drinking  of  the  cup 
are  commemorative  oftlie  Lord's  death. 

Upon  the  loaf  and  upon  the  cup  of  the  Lord,  in  letters  whicii 
speak  nut  to  the  e^e,  but  to  tlie  heart  of  every  disciple,  is  in- 
scribed, *•  Wlteu  thin  you  see,  remember  me."  Indeed,  the  Lord 
says  to  each  disciple,  when  he  receives  the  synibuls  into  his 
hand,  "Tiiis  is  my  body  broken  for  you.  This  is  my  blood  shi-d 
fir  you."  The  loaf  is  thus  constituted  a  represMitation  i.f  his 
b'dy — Krst  wholi»,  then  wouiidrid  fur  our  sins.  The  cup  i<  thus 
instituted  a  r»'presL'n ration  of  his  bluod — once  his  life,  l)Ut  nuw 
poured  out  to  cleanse  us  from  our  sins.  To  every  disiiple  he 
says,  ''For  you  my  body  was  wounded;  fur  you  my  life  was 
taken."  In  receiving  it  the  di  ciples ays,  "Lord,  I  b  lieve  it.  My 
l.fe  sprung  from  thy  suffjiing;  my  joy  from  thy  sorrows;  and  my 
hope  of  glory  ev.nlasiing  from  thy  humiliation  and  abasement 
even  to  death."  Each  disciple,  in  handing  tlie  syinb.ds  to  his 
f.dlow-disciple,  says,  in  effect,  "You,  my  bii'ther,  once  an  alien, 
are  now  a  citizen  of  heaven  ;  once  a  stringer,  are  now  brought 
home  to  the  family  of  God.  You  have  owned  my  Loni  as  your 
Lord,  my  people  as  your  people.  Under  Jesus  the  Messiah  we 
are  one.  Mutually  embraced  in  the  Everlasting  arms,  I  embrace 
you  in  mine :  thy  sorrows  shall  be  my  sorrows,  and  tliy  joys  my 
joys.  J.)int  debtors  to  the  favor  of  God  and  the  love  of  Jesus, 
we  shall  jointly  suffer  with  him,  that  we  may  joiiit'y  reign  with 
him.  Ljt  us,  then,  renew  our  sircngth,  remember  our  King,  and 
bold  fast  our  boasted  hope  unshaken  tj  the  end." 

«»  Blest  he  the  tie  that  llnds 
Our  hearts  in  Cliristiiiii  love; 
The  fellow.ship  of  kiudiei  rniads 
Is  like  to  that  above.'' 

Here  ho  knows  no  man  after  the  flesh.  Ties  that  spr'ng  from 
eternal  love,  revealed  in  blood,  and  a  Idressed  to  his  sens  "s,  draw 
forth  all  tliat  is  Wiiliin  him  of  coinplacnit  aJci:tion  and  fooling 
to  those  joint  heira  with  him  of  the  grace  uf  eternal  life.    While 


THE   CHRISTIAN    SYSTEM.  SIX 

it  roprosents  to  him  "tJie  bread  of  life'' — all  the  sn'vation  of  the 
Lord — it  ia  the  strength  of  his  faith,  t!io  jo)-  of  liis  h  )pe,  and  the 
life  of  his  lovp.* 

This  institution  commonioratf'S  the  love  which  reconcilfd  n^  to 
God,  and  alwa3's  furnishes  ns  with  a  new  argument  to  live  for 
him  who  died  foi"  us.  Ilim  who  feels  not  the  eloquence  and  powr 
of  this  argument,  all  other  arguments  assail  in  vain.  God'9 
goodness,  developed  in  creation  and  in  his  providence,  is  well 
designed  to  lead  men  to  reformation.  But  the  heart  on  Avhich 
those  fail,  and  to  which  Calvarv  app'-als  in  vain,  is  yn^i  fooling, 
obilura'e,  and  irroclaiiiia'ilf,  liey mJ  the  operation  of  any  moral 
power  known  to  mortal  ma  i. 

Every  time  the  disciples  ass'^mh'e  around  the  Lord's  table, 
they  are  furn!8!ie<l  wi  h  a  now  arjjuniont  also  agiinst  sin,  as  well 
as  with  a  new  pr  of  <if  t'le  love  of  G  id.  It  is  as  w«ll  intended 
to  cru(!ify  the  woil  1  io  our  hearts,  as  to  quicken  ns  to  Go  I,  and 
to  diffus  i  his  love  within  us.  1I.mic:(  it  inusr  in  rei«on  !)<>  a  stated 
part  of  the  Christ'an  wo'sl.ip.  in  all  CIr'st'an  asscmlili  s;  whiih 
leads  us  to  sta'e,  illustrate,  itiid  susta'n  the  foUow'n^  caiiital  pro- 
position, to  which  tlie  preceding  six  are  all  preliminary. 


Prop.  VIL — The  hrenlcinr/  of  the  one  lonf,  nnd  ih"  joint  pnrllclpa- 
tion  of  the  cup  of  the  I.onl.  in  coin  memo  rat  ion  of  the  Lord's  death, 
vsuall;/  culled  'the  L  )rd's  Supper,"  w  an  ins-tifnti'd  jntrt  of  the 
worship  and  edijiiation  of  all  Christian  cunt/ret/atiuiui  in  all  their 
stated  meetings. 

Artjvment  I.  The  first  Christian  congregation  which  mot  in 
Jeiusilem,  and  which  was  constituted  l>y  the  twelve  Apostlos, 
did  as  statedly  attend  upon  the  breaking  of  the  loaf  in  th.'ir  pub- 
lic meetings,  as  thoy  did  upon  any  other  part  of  the  Christian 
worship.  !So  Luke  records.  Acts  ii.  42.  '"They  continued  stoa<l- 
f, ist  in  the  Apostles'  doctrine,  in  the  fellowship,  in  iha  breaking  of 
the  loaf  and  in  the  prayers."  Ought  we  not,  then,  to  continue  as 
steadfast  in  the  breaking  of  the  leaf,  as  in  the  teaching  of  tho 
Apostles,  as  in  the  fellowship,  as  in  the  prayers  commanded  by 
th  •  Apostles? 

Arpiment  2.  The  Apostles  taught  the  churches  to  do  all  the 
Lord  couunandiid.     Wlmtt-ver,  then,  tho  churches  did  by  the  ap 

♦  Ch  isiian  Tiiptist,  vol.  iii  '  o.  1.  In  ih.Ht  voliinif,  |u  tbu  Fall  of  18ii,  went 
Writteu  tour  ti8*a>B  ou  tbu  biieakiug  uf  bread,  wbicb  tern. 


S12  THE   CHRISTIAN    SYSTEM. 

pointment  or  concurrence  of  the  Apostles,  they  did  by  the  com- 
mandment of  Jesus  Christ.  Whatever  acts  of  religious  worship 
the  Apostles  taught  and  sanctioned  in  one  Christian  congregation, 
they  taught  and  sanctioned  in  all  Christian  congregations,  because 
all  under  the  same  government  of  one  and  the  same  King.  But 
the  church  in  Troas  met  upon  the  first  day  of  the  week,  conse- 
quently all  the  churches  met  upon  the  first  day  of  the  week  for 
religious  purposes. 

Among  the  acts  of  worship,  or  the  institutions  of  the  Lord,  to 
which  the  disciples  attended  in  those  meetings,  the  breaking  of 
the  loaf  was  so  conspicuous  and  important,  that  the  churches  are 
said  to  meet  on  the  first  day  of  the  week  for  this  purpose.  We 
are  expressly  told  that  the  disciples  at  Troas  met  for  this  purpose  ; 
and  what  one  church  did  by  the  authority  of  the  Lord,  as  a  part 
of  his  instituted  worship,  they  all  did.  That  the  disciples  in 
Trons  met  for  this  purpose  is  not  to  be  inferred ;  for  Luke  says 
positively,  (Acts  xx.  7,)  "And  on  the  first  day  of  the  week, 
when  the  disciples  came  together  for  the  breaking  of  the  loaf, 
Paul,  being  about  to  depart  on  the  morrow,  discoursed  with  them, 
and  lengthened  out  his  discourse  till  midnight."  From  the  man- 
ner in  which  this  meeting  of  the  disciples  at  Troas  is  mentioned 
by  the  historian,  two  things  are  very  obvious  : — 1st.  That  it  was 
an  established  custom  or  rule  for  the  disciples  to  meet  on  the  first 
day  of  the  week.  2d.  That  the  primary  object  of  their  meeting 
was  to  break  the  loaf.  They  who  object  to  breaking  the  loaf  on 
the  first  day  of  every  week  when  the  disciples  are  assembled 
usually  preface  their  objections  by  telling  us,  that  Luke  does  not 
say  they  broke  the  loaf  every  first  day ;  and  yet  they  contend 
against  the  Sabbatarians,  that  they  ought  to  observe  evrnj  first 
day  to  the  Lord  in  commemoration  of  his  resurrection.  The 
Sabbatarians  raise  the  same  objection  to  this  passage,  when  ad- 
duced by  all  professors  of  Christianity  to  authorize  the  weekly 
observance  of  the  first  day.  Tliey  say  that  Luke  does  not  tell 
«s  that  they  met  for  any  religious  purpose  on  every  first  day. 
How  inconsistent,  then,  are  they  who  make  this  sentence  an  ex- 
press precedent  for  observing  every  first  day,  when  arguing 
against  the  Sal)batarians,  and  then  turn  round  and  tell  us  tliat  it 
■will  not  prove  that  they  broke  the  loaf  ctwy  first  day!  If  it  does 
not  pn)vc  the  one,  it  is  most  obvious  it  will  not  prove  the  other; 
fur  the  weekly  observance  of  tiiis  day,  as  a  day  of  the  meeting 
of  the  disciples,  and  tiie  weekly  breaking  of  the  loaf  in  those 
luectings,  sttmd  or  fall  together.     Hear  it  again : — "  Aud  ou  the 


THE  CHRISTIAN   SYSTEM.  313 

first  day  of  the  week,  when  the  disciples  assembled  to  break  the 
loaf."  Now,  all  must  confess,  who  regard  the  meauing  of  words, 
that  the  meeting  of  the  disciples  and  the  breaking  of  the  loaf,  as 
far  as  these  wt^rds  are  concerned,  are  expressed  in  the  sanie  terms 
as  respects  the  frequency.  If  the  on^was  Jlfty-iwo  times  in  a 
year,  or  only  once,  so  was  the  other.  If  they  met  every  first  day, 
they  broke  the  loaf  every  first  day ;  and  if  they  did  not  break  tlie 
loaf  every  first  day,  they  did  not  meet  every  first  day.  But  we 
argue  from  the  style  of  Luke,  or  from  his  manner  of  narrating 
the  fact,  that  tliey  did  t>oth.  If  he  had  said  that  on  a  first  day 
the  disciples  assembled  to  break  the  loaf,  then  I  would  admit  that 
both  the  Sabbatarians,  and  the  semi-annual  or  septennial  commu- 
nicants, might  find  some  way  of  explaining  this  evidence  away. 

The  definite  article  is,  in  the  Greek  and  in  the  English  tongue, 
prefixed  to  stated  fixed  times,  and  its  appearance  here  is  not 
merely  definitive  of  one  day,  but  expressive  of  a  stated  or  fixed 
day.  Tliis  is  so  in  all  languages  which  have  a  definite  article. 
Let  us  illustrate  this  by  a  very  parallel  and  plain  case.  Suppose 
some  five  hundred  or  one  thousand  years  hence  the  annual  obser- 
vance of  the  4th  of  July  should  have  ceased  for  several  centuries, 
and  that  some  person  or  persons  devoted  to  the  primitive  institu- 
tions of  this  mighty  republic  were  desirous  of  seeing  the  4th  of 
every  July  observed  as  did  the  fathers  and  founders  of  the  republic 
during  the  hale  and  undegeneratc  days  of  primitive  republican 
simplicity.  Suppose  that  none  of  the  records  of  the  first  century 
of  this  republic  had  expressly  stated,  that  it  was  a  regular  and 
fixed  custom  for  a  certain  clsvss  of  citizens  to  pay  a  particular  re- 
gard to  the  4th  day  of  every  July;  but  that  a  few  incidental  ex- 
pressions in  the  biography  of  the  leading  men  in  the  republic 
spoke  of  ic  as  Luke  has  done  of  the  meeting  at  Troas.  How  would 
it  be  managed?  For  instance,  in  the  life  of  John  Quincy  Adams, 
it  is  written,  a.d.  1823,  "  And  on  the  4th  of  July,  when  the  re- 
publicans of  the  city  of  Washington  met  to  dine,  John  Q.  Adams 
delivered  an  oration  to  them."  Would  not  an  American,  a  thou- 
sand years  hence,  in  circumstances  such  as  have  been  stated,  find 
in  these  words  on«  evidence  that  it  was  an  established  usage, 
during  the  first  century  of  this  republic,  to  regard  the  4th  of  July 
as  aforesaid  ?  He  would  tell  his  opponents  to  mark,  that  it  was 
not  said  that  on  a  fourth  of  July,  as  if  it  were  a  particular  occur- 
rence :  but  it  was,  in  the  fixed  meaning  of  the  English  language, 
expressive  of  a  fixed  and  stated  day  of  peculiar  observance.  At 
all  events,  he  could  not  fail  in  convincing  the  most  stupid,  that 

2T 


.   314  THE   CHRISTIAN   SYSTEM. 

the  primary  intention  of  that  meeting  was  to  dine.  Whatever 
might  be  the  frctiuency  or  the  intention  of  tlmt  dinner,  it  must  be 
confessed,  from  the  Avords  above  cited,  that  the}'  mel  to  dim. 

Another  circumstance  that  must  somewhat  confound  the  Sab- 
batarians, and  the  lawless  observers  of  the  breaking  of  the  loaf, 
may  be  easily  gathered  from  Luke's  narrative.  Paul  and  hia 
company  arrived  at  Troas  either  on  the  evening  of  the  first  day. 
or  on  Monday  morning  at  an  early  hour  ;  for  he  departed  on  Mon- 
day morning,  as  we  term  it,  at  an  early  hour ;  and  we  are  posi- 
tively told  that  he  tarried  just  seven  diiys  at  Troas.  Now,  had 
the  disciples  been  Sabbatarians,  or  observed  the  seventh  day  as 
a  Sabbath,  aild  broke  the  loaf  on  it  as  the  Sabbatarians  do,  they 
would  not  have  deferred  their  meeting  till  the  first  day,  and  kept 
Paul  and  his  company  waiting,  as  he  was  evidently  in  a  great 
haste  at  this  time.  But  his  tarrying  sevoi  days,  and  his  early 
departure  on  Monday  morning,  corroborates  the  evidence  adduced 
in  proof,  that  the  first  day  of  the  week  was  the  Jixed  and  btated 
day,  for  the  disciples  to  meet  for  this  purpose.* 

From  the  2d  of  the  Acts,  then,  we  learn  that  tJie  breaking  of 
ilie  loaf  was  a  stated  part  of  the  worship  of  the  disciples  in  their 
meetings ;  and  from  the  20th  we  learn  that  the  first  day  of  the 
■week  was  the  stated  time  for  those  meetings ;  and,  above  all,  we 
ought  to  notice  that  the  most  prominent  object  of  their  meeting 
was  to  break  the  loaf.  Other  corroborating  evidences  of  the 
stated  meeting  of  the  disciples  on  the  first  day  for  religious  pur- 
poses ai-e  found  in  the  fact,  that  Paul  says  he  had  given  ordei-s 
to  all  the  congregations  in  Galatia,  as  well  as  that  in  Corinth,  to 
attend  to  the  fellowship,  or  the  laying  up  of  contributions  for  the 
poor  saints  on  the  first  day  of  every  week.  "On  the  first  day  of 
every  week  let  each  of  you  lay  somewhat  by  itself,  according  as 
he  may  have  prospered,  putting  it  into  the  treasury,  that  when  I 
come  there  may  be  no  collections"  for  the  saints.  Kata  mian 
Sabhaton  Macknight  justly  renders  "frst  day  of  every  week  j" 
for  every  linguist  will  admit  that  kata  polin  means  every  city ; 
kata  menan,  every  month  ;  kata  ecclesian,  every  church  ;  and  there- 
fore, in  the  same  usage,  kata  mian  Subbaion  means  the  first  day 
of  every  week. 

Now,  this  prepares  the  way  for  asserting  not  only  that  the  dis- 
ciples in  Troas  assembled  on  the  first  day  of  every  week  for  "  the 
breaking  of  the  loaf,"  but  also  for  adducing  a  third  argument :-- 

♦  Christian  BapUst,  pp.  211-212. 


THE  CimiSTIAN   SYSTEM.  315 

Argument  3.  The  congregation  in  Corinth  met  every  first  day, 
or  the  farst  day  of  every  week,  for  shovring  forth  the  Lord's  death. 
Let  the  reader  bear  in  mind  that  he  has  just  heard  that  Paul  com- 
manded the  church  in  Corinth,  or  every  saint  in  Corinth,  to  con- 
tribute according  jo  his  ability,  by  putting  into  the  treasury  every 
first  day  his  contributions  to  avoid  collections  when  Paul  came. 
This  is  agreed  on  all  hands  to  prove  the  weekly  meeting  of  the 
saints.  Now,  with  this  concession  in  mind,  we  have  only  to 
notice  what  is  said,  chap.  xi.  20.  "When  you  come  together  in 
c»ie  place,  that  is,  every  week  at  least,  /Ais  is  not  to  eat  the  Lord's 
svpper.  To  act  thus  is  unworthy  the  object  of  your  meeting.  To 
act  thus  is  not  to  eat  the  Lord's  supper.  It  is  not  to  show  forth 
the  Lord's  death."  Thereby  declaring  that  this  is  the  chief  object 
of  meeting.  When  the  teacher  reproves  his  pupils  for  wasting 
time,  he  cannot  remind  them  more  forcibly  of  the  object  of  coming 
to  school,  nor  reprove  them  with  more  point,  than  to  say,  "  When 
you  act  thus,  this  is  not  to  assemble  to  learn."  This  is  the 
exact  import  of  the  Apostle's  address: — "When  you  assemble 
thus,  it  is  not  to  eat  the  Lord's  supper."  We  have  seen,  then, 
that  the  saints  met  CA'ery  first  day  in  Corinth  ;  and  when  they 
assembled  in  one  place  it  was  to  eat  the  Lord's  supper,  a  decla- 
ration of  the  practice  of  the  primitive  congregations  a.s  explicit 
as  could  incidentally  be  given,  differing  only  from  a  direct  com- 
mand in  the  form  in  which  it  is  expressed.  But  it  is  agreed  on 
all  hands,  that  whatsoever  the  congregations  did  with  the  ap- 
probation of  the  Apostles  they  did  by  their  authority.  For  the 
Apostles  gave  them  all  the  Christian  institutions.  Now,  as  the 
Apostle  Paul  approbated  their  meeting  every  week,  and  their 
coming  together  into  one  place  to  show  forth  the  Lord's  death, 
and  only  censured  their  departure  from  the  meaning  of  the  insti- 
tution, it  is  as  high  authority  as  we  could  require  for  the  practice 
of  the  weekly  meeting  of  the  disciples. 

But  when  Acts  ii.  42,  Acts  xx.  7,  1  Cor.  xi.  20,  and  chap, 
xvi.  1,2  are  compared  and  added  together,  it  appears  that  we 
act  under  the  influence  of  apostolic  teaching  and  precedent  \vhen 
we  meet  every  Lord's  day  fi>r  the  breaking  of  the  loaf.  But  this 
is  still  further  demonstratated  by  a  fourth  argument  drawn  from 
the  following  fact: — 

Argument  4.  No  argument  can  be  adduced  from  the  New  Tes- 
tament of  any  Christian  congregation  assembling  on  the  first  day 
of  the  week,  unless  for  the  breaking  of  the  loaf.  Let  an  example 
be  adduced  by  those  who  teach  that  Christians  ought  to  meet 


316  THE   CHRISTIAN   SYSTEM. 

on  the  first  day  of  the  week  not  to  break  the  loaf,  and  then,  but 
not  till  then,  can  they  impugn  the  above  fact.  Till  this  is  done, 
a  aenial  of  it  must  appear  futile  in  the  extreme.  The  argument, 
then,  is,  Christians  have  no  authority,  nor  are  under  any  obliga- 
tions, to  meet  on  the  Lord's  day,  from  any  thipg  which  the  Apos- 
tles said  or  practised,  unless  it  be  to  show  forth  the  Lord's  death, 
and  to  attend  to  those  means  of  edification  and  comfort  connected 
with  it. 

Argvment  5.  If  it  be  not  the  duty  and  privilege  of  every  Chris- 
tian congregation  to  assemble  on  the  first  day  of  every  week  to 
show  forth  the  Lord's  death,  it  will  be  difficult,  if  not  impossille, 
from  either  Scripture  or  reason,  to  show  that  it  is  their  duty  or 
privilege  to  meet  monthly,  quarterly,  semi-annually,  annually,  or 
indeed  at  all,  for  this  purpose.  For  from  what  premises  can  any 
person  show  that  it  is  a  duty  or  privilege  to  assemble  monthly, 
which  will  not  prove  that  it  is  obligatory  to  meet  weekly?  We 
challenge  investigation  here,  and  affirm  that  no  man  can  produce 
a  single  reason  why  it  should  or  could  be  a  duty  or  a  privilege* 
for  a  congregation  to  meet  monthly,  quarterly,  or  annually,  which 
will  not  prove  that  it  is  its  duty  and  privilege  to  assemble  every 
first  day  for  this  purpose. 

Argument  C.  Spiritual  health,  as  well  as  corporal  "health,  is 
dependent  on  food.  It  is  requisite  for  corporal  health,  that  the 
food  not  only  be  salutary  in  its  nature  and  sufficient  in  its  quan- 
tity, but  that  it  be  received  at  proper  intervals,  and  these  regular 
and  fixed.  Is  it  otherwise  with  moral  health  ?  Is  there  no  ana- 
logy between  the  bread  that  perishes,  and  the  bread  of  life  ?  la 
there  no  analogy  between  natural  and  moral  life — -between  natural 
and  moral  health?  and,  if  there  be,  does  it  not  follow,  that  if  the 
primitive  disciples  only  enjoyed  good  moral  health  when  they 
assembled  weekly  to  show  forth  the  Lord's  dnatH,  they  cannot 
enjoy  good  moral  health  who  only  meet  quarterly  or  semi-annu- 
ally for  this  purpose  ? 

Argument  7.  But  in  the  last  place,  what  commemorative  insti- 
tution, in  any  age,  under  any  religious  economy,  was  ordained 
by  divine  authority,  which  had  not  a  fixed  time  for  its  observanci;? 
Was  it  the  commemoration  of  the  finishing  of  Creation  signified 
in  the  weekly  Sabbath  ?  Was  it  the  Passover,  the  Pontecost.  the 
Feast  of  Tabernacles  ?  Was  it  the  Feast  of  Purim  either?  What 
other  significant  usage  was  it,  the  times  or  occasions  of  whose 
observance  were  not  fixed  ?  How  often  was  circumcision  to  be 
administered  to  the  same  subject  ?    IIow  often  Christian  immei> 


THE  CHRISTIAN   SYSTEM.  31 7 

fiion  ?  Is  there  a  single  institution  commemorative  of  any  thing, 
the  meaning  or  frequency  of  the  observance  of  which  is  not 
distinctly,  either  by  precept  or  example,  laid  down  in  the  Holy 
Scriptures  ?  Not  one  of  a  social  character,  and  scarcely  one  of  an 
individual  character.  The  commemoration  of  the  Lord's  death 
must,  then,  be  a  weekly  institution — an  institution  in  all  the 
meetings  of  the  disciples  for  Christian  worship ;  or  it  must  be  an 
anomaly — a  thing  sui  generis — an  institution  like  no  other  of  di- 
vine orijrin.  And  can  any  one  tell  why  Christians  should  cele- 
brate the  Lord's  resurrection  Jrfly-two  times  in  a  year,  and  his 
death  only  once,  twice,  or  twelve  times?  He  that  can  do  this  will 
not  be  lacking  in  a  lively  imagination,  however  defective  he  may 
be  in  judgment  or  in  an  ucquaintance  with  the  New  Testament. 

Having  written  so  much  on  this  subject  formerly,  I  shall  now 

introduce  a  few  persons  out  of  the  many  men  of  renown  who, 

since  the  Reformatioii.  have  plead  this  cause.     We  shall  not  <mly 

vintroduce  them  to  our  readers,  but  we  shall  let  them  speak  to 

them. 

John  Brown,  of  Haddington,  author  of  the  Dictionary  of  the 
Bible,  and  teacher  of  tlioology  for  that  branch  of  the  Presbyte- 
rian church  called  the  "Secession,"  has  written  a  treatise  on  this 
sutjcct.  We  shall  give  hiro  the  task  of  stating  and  removing 
the  ol)je<itioii8  to  this  apostolic  institution.  The  reader  will  per- 
ceive that  there  are  many  impurities  in  his  style ;  and,  although 
his  speech  betrays  that  he  has  been  in  Ashdod,  still,  his  argu- 
ments are  weighty  and  powerful. 

He  offers  various  arguments  for  the  weekly  observance  of  this 
ii.stitiition,  and  states  and  refutes  nine  objections  to  the  practice. 
A  few  of  these  strongest  we  shall  quote: — 

"All  the  arguments  lever  knew  advanced  in  support  of  the 
unfroquent  administration  of  the  Lord's  supper  appear  to  me  al- 
together destitute  of  force.     The  following  are  the  principal : — 

"■Objection  1.  The  frequent  administration  of  this  ordinance, 
in  the  apostolic  and  primitive  ages  of  Christianity,  was  com- 
mendable and  necessary,  because  the  continual  persecutions  that 
then  raged  gave  them  ground  to  fear  that  every  Sabbath  might 
be  their  last ;  whereas  now  we  are  not  in  such  danger,  and  there- 
fore need  not  so  frequent  use  of  this  ordinance. 

"Answer.  Ought  we  not  still  to  live  as  if  every  Sabbath  wore 
to  be  our  last  ?  Have  we  now  a  lease  "f  our  life  more  than  these 
had?  D'.d  not  many  Christians  in  these  times  live  to  a«  great  an 
age  as  we  do  now?     Indeed,  is  it  not  evident,  from  the  beat  hia- 


318  THE  CHRISTIAN   SYSTEM. 

torians,  thut  the  church  wiis  generally  under  no  persecution  abovt 
one-third  of  the  time  that  weekly  cominnnion  was  practised? 
But,  say  they  had  been  constantly  exposed  to  the  crudest  perse- 
cutijn,  the  objection  becomes  still  more  absurd.  If  they  attended 
this  ordinance  weekly  at  the  peril  of  their  lives,  does  it  follow 
that  now,  when  God  gives  us  greater  and  better  opportunity  for 
it,  we  ought  to  omit  it?  Does  God  require  the  greatest  work  at 
liis  people's  hands,  when  he  gives  least  opportunity  ?  Or  does 
he  require  least  work,  when  he  gives  the  greatest  opportunity  for 
it?  What  kind  of  a  master  must  God  be,  if  this  were  the  cast-? 
Besides,  do  not  men  need  this  ordinance  to  preserve  them  from 
the  influence  of  the  world's  smiles  as  much  as  of  its  frowns  ?" — 
"  Let  us  invert  this  objection,  and  try  if  it  has  not  more  force.  It 
would  then  run  thus: — The  primitive  Christians  received  the  Lord's 
supper  weekly,  as  tlieir  souls  were  in  greater  danger  from  the 
smiles  and  allurements  of  the  world,  which  are  usually  found 
more  hurtful  to  men's  spiritual  Concerns  than  its  frowns;  and  as 
they  had  greater  opportunity  for  doing  so  by  their  enjoying  peace 
and  liberty;  yet  this  frequency  of  administering  and  partaking  is 
not  requisite  now,  as  we,  being  under  the  world's  frowns,  are  in 
less  hazard  as  to  our  spiritual  concerns ;  and  especially  as  we 
cannot  attend  upon  it  but  at  the  peril  of  our  lives,  God  having 
expressly  declared  that  he  loves  mercy  better  than  sacrifice. 

"Objection  2.  The  primitive  and  reforming  times  were  seasons 
of  great  spiritual  liveliness,  and  of  large  communications  of  di- 
vine influences  to  the  souls  of  believers;  whereas  it  is  quite 
otherwise  now.  Therefore,  though  frequent  administration  was 
then  commendable ;  yet,  in  our  languishing  decayed  state,  it  is 
unnecessary. 

"Answer.  Ought  we  to  repair  seldom  to  the  wells  of  salvation, 
because  we  can  bring  but  little  water  at  once  from  them  ?  Ought 
■we  seldom  to  endeavor  to  fill  our  pitchers  at  the  fountain  of  living 
•waters,  because  they  are  small?  Is  not  this  ordinance  a  cordial 
for  restoring  the  languishing,  strengthening  the  week,  recovering 
the  sick,  and  reviving  the  dying  believer?  liow  reasonable,  then, 
is  it  to  argue  that  languishing,  weak,  sick,  and  dying  believers 
must  not  have  it  often  administered  to  them,  just  because  they 
are  not  in  perfect  health  ?" — "  Would  not  the  objection  inverted 
read  better?  The  primitive  Christians  had  this  ordinance  fre- 
quently administered  to  them,  because,  being  decayed  and  with- 
ered, weak  and  sickly,  and  receiving  only  scanty  communications 
of  divine  influence  at  once,  it  was  necessary  for  them  to  be  oftea 


THE   OHEISTIAN   SYSTEM.  819 

taking  new  menis;  whereas,  we,  being  now  strong  and  lively 
Christians,  and  receiving  on  these  occasions  such  large  supplies 
of  grace  as  are  sufficient  to  enable  us  to  walk  many  days  under 
their  powerful  influence,  have  no  occasion  for  so  frequently  at- 
tending on  that  ordinance,  which  is  especially  calculated  for 
strengthening  languishing,  weak,  sickly  believers. 

"'Objection  3.  If  the'  Lord's  supper  were  frequently  adminis- 
tored,  it  would  become  less  solemn,  and,  in  time,  quite  contempt- 
il^ie,  as  we  see  is  the  case  with  baptism,  through  the  frequency 
of  the  administration  of  that  ordinance. 

"Answer.  Is  this  mean  of  keeping  up  the  credit  of  the  Lord's 
supper,  of  God's  devising  or  not  ?  If  it  is,  where  is  that  part  of 
his  word  that  warrants  it  ?  The  contrary  I  have  already  proved 
from  Scripture.  Since,  then,  it  is  only  of  man's  invention,  what 
ground  is  there  to  hope  it  will  really  maintain  the  credit  and 
solemnity  of  the  ordinance?  Did  not  the  Papists  of  old  pretend 
to  maintain  and  advance  its  solemnity,  by  reduction  of  the  fre- 
quency of  administration?  Did  they  not  take  away  the  cup  from 
the  people,  which  Calvin  says  was  the  native  consequence  of  the 
former?  Did  they  not  annex  the  administration  of  this  ordinance 
to  those  seasons  which  superstition  had  aggrandized;  namely, 
Easter,  Pentecost,  and  Christmas  ?  Did  they  not  annex  a  world 
of  ceremonies  to  it?  Did  they  not  pretend  tliat  it  was  a  real 
sacrifice,  and  that  the  elements  were  changed  by  consecration 
into  the  real  body  and  blood  of  Christ?  And  did  all  this  tend  to 
the  support  of  the  proper  credit  of  this  ordinance?  On  the  con- 
trary, did  it  not  destroy  it?  Thougli  the  doctrine  of  transubstan- 
tiation  procured  a  kind  of  reverence  for  it,  yet,  was  this  reverence 
divine?  or  was  it  not  rather  devilish,  in  worsliipping  the  ele- 
ments? Now,  how  are  we  sure  that  our  unfrequent  adaiinistratiuu 
of  this  ordinance  will  more  efToctualiy  support  its  solemniiy?  Is 
it  not  strange  that  we  should  have  so  much  encouragement  frum 
the  practice  of  the  Apostles,  the  primitive  Ciirihtian.s,  and  the 
whole  of  the  reformed  churches,  tu  proHine  tliis  solemn  ordinance; 
while  the  most  ignorant  and  abandoned  Papists  are  our  original 
pattern  for  the  course  that  tends  to  support  its  proper  honor  and 
credit?  What  a  strange  case  this  must  be,  if,  in  order  to  support 
the  credit  of  God's  ordinance,  we  must  forsake  the  footsteps  of  the 
flock,  and  walk  in  tiie  paths  originally  chalked  out  by  the  most 
ignorant  and  wicked  anticliristians ! 

"Besides,  if  our  untVoqucnt  administration  of  this  ordinance 
render  it  solemn,  would  it  not  become  much  more  so,  if  ad* 


820  THE   CHRISTIAN   SYSTEM. 

ministered  only  once  in  seven,  ten,  twenty,  thirty,  sixty,  or  a 
hundred  years? — "Shall  we  not  then  find  that  those  who  pray 
once  a  month,  or  hear  a  sermon  once  a  year,  have  their  minds  far 
more  religiously  impressed  with  solemn  views  of  God,  than  those 
who  pray  seven  times  a  day,  and  hear  a  hundred  sermons  within 
the  year? 

"  Let  us  invert  this  objection,  and  see  how  it  stands.  All  human 
devices  to  render  God's  ordinances  more  solemn  are  impeach- 
ments of  his  wisdom,  and  have  always  tended  to  bring  the  ordi- 
nances into  contempt.  But  unfrequent  administration  of  the 
supper  is  a  human  device,  first  invented  by  the  worst  of  Papists, 
and  therefore  it  tends  to  bring  contempt  on  this  ordinance,  as  we 
see  sadly  verified  in  the  practice  of  those  who  voluntarily  com- 
municate seldom." 

The  means  by  which  the  weel?ly  observance  of  the  supper  was 
set  aside  Mr.  Brown  states  in  the  following  words : — 

"  The  means  by  which  the  unfrequent  administration  of  this 
ordinance  appears  to  me  to  have  been  introduced  into  the  church 
do  not  savor  of  the  God  of  truth.  The  causes  that  occasioned  its 
introduction  appear  to  have  been  pride,  superstition,  covebnisness, 
and  carnal  complaisance.  The  Eastern  hermits,  retiring  from  the 
society  of  men,  had  taken  up  their  residence  in  deserts  ami  moun- 
tains, and,  being  far  removed  from  the  places  of  its  administration, 
seldom  attended.  This,  though  .really  the.  effect  of  their  sloth 
and  distance,  they  pretended  to  arise  from  their  regard  and  reve- 
rence for  this  most  solemn  ordinance.  It  being  easy  to  imitate 
them  in  this  imaginary  holines^  which  lay  in  neglecting  the  ordi- 
nances of  God,  many  of  the  Eastern  Christians  left  off  to  commu- 
nicate, except  at  such  times  as  superstition  had  rendered  solemn, 
as  at  Pasch  ;  and  contented  themselves  with  being  spectators  on 
other  occasions.  On  account  of  this  practice,  we  find  the  great 
and  eloquent  Chrysostom,  once  and  iigain,  bitterly  exclniniirig 
against  them  as  guilty  of  the  highest  contempt  of  God  and  Christ; 
and  calls  their  prjictice  a  most  wicked  custom." 

An  objection  not  formally  stated  by  Mr.  Brown,  which  I  have  fre- 
quently heard,  is  drawn  from  the  words,  "as  often  as  you  do  this,  do 
it  in  remembrance  of  me."  From  these  words  it  is  plead  that  we 
are  without  law  in  regard  to  time  how  often ;  and  consequently 
cannot  be  condemned  for  a  partial  or  total  neglect ;  for  "  where 
there  is  no  law,  there  is  no  tran.sgression."  '"As  often"  is  used 
not  to  license  the  frequency,  but  to  denote  tlie  miinncr.  "Always 
do  it  in  remembraace  jf  me."     The  connection  in  which  these 


THE   CHRISTIAN   SYSTEM.  321 

words  occur  regarding  the  manner  or  design  of  the  observance, 
and  not  how  often  it  may  or  may  not  be  celebrated,  it  is  a  viola- 
tion of  every  rule  of  interpretation  to  infer  another  matter  from 
them,  which  was  not  in  the  eye  of  the  Apostle.  Besides,  if  the 
■words  "as  oft"  leave  it  discretionary  with  any  society  how  often, 
they  are  blameless  if  they  never  once,  or  more  than  once,  in  all 
their  lives,  show  forth  the  Saviour's  death.  This  interpretation 
makes  an  observance  without  reason,  without  law,  without  pre- 
cedent, and  consequently  without  obligation. 

Next  to  Mr.  Brown,  we  shall  introduce  a  few  extracts  from 
William  King,  Archbishop  of  Dublin.  The  editors  of  the  Chris- 
tian Examiner  presented  a  very  valuable  extract  from  Mr.  King, 
in  their  7th  of  May  number  of  the  1st  volume,  from  which  I 
quote  the  following,  pp.  103,  1G5,  lOG,  1G7: — • 

"The  following  remarks  on  this  institution  of  our  Sariour  are 
copied  from  a  'Discourse  concerning  the  Inventions  of  Men  in  the 
worship  of  God,'  by  William  King,  of  Ireland.  He  was  born  at 
Antrim,  1G50;  educated  at  Trinity  College,  Dublin;  and  held  suc- 
cessively the  dignities  of  Dean  of  St.  Patrick's,  Bishop  of  Derry, 
and  Archbishop  of  Dublin.  He  died  in  172'J.  His  method  in 
this  discourse  is  to  examine  and  compare  the  worship  of  God,  as 
taught  in  the  Scriptures,  with  the  practice  of  the  diflferent  religious* 
sects  of  the  day: — 

"Christ's  positive  command  to  do  this  in  remembrance  of  him, 
&c.  must  oblige  us  in  some  times  and  in  some  places ;  and  there 
can  be  no  better  way  of  determining  when  we  are  obliged  to  do 
it  than  by  observing  when  God  in  his  goodness  gives  us  oppor- 
tunity; for  either  we  are  then  obliged  to  do  it,  or  else  wo  may 
choose  whether  we  will  ever  do  it  or  no ;  there  being  no  better 
means  of  determining  the  frequency,  than  this  of  God's  giving  us 
the  opportunity.  And  the  same  rule  holding  in  all  other  gene- 
ral positive  commands,  such  as  those  that  oblige  us  to  charity, 
we  may  be  sure  it  holds  likewise  in  this.  Tiiercfore,  whoever 
^ilights  or  neglects  any  opportunity  of  receiving  which  God  affords 
him  does  sin,  as  certainly  as  he  who,  being  enabled  by  God  ta- 
perform  an  act  of  charity,  and  invited  by  a  fit  object,  neglects  to 
relieve  him,  or  shuts  up  his  bowels  of  compassion  agiinst  him 
concerning  whom  the  Scriptures  assure  us  that  the  love  of  God 
dwells  not  in  him.  And  the  argument  is  rather  stronger  against 
liini  who  neglects  this  holy  ordinance;  for  how  can  it  be  Hui>poncd 
that  man  has  a  true  love  for  his  Saviour,  or  a  due  sense  of  hi^ 
Bufferings,  who  refuses  or  neglects  to  remember  the  greatest  of 


322  THE   CHRISTIAN    SYSTEM. 

all  beneBts,  in  the  easiest  manner,  though  commanded  to  do  it 
by  his  Redeemer,  and  invited  by  a  fair  opportunity  of  God's  own 
offering  ? 

"It  is  manifest,  that  if  it  be  not  our  own  f\iults,  we  may  have  an 
opportunity  every  Lord's  day  when  we  meet  together;  and,  there- 
fore, that  church  is  guilty  of  laying  aside  the  command,  whose 
order  and  worship  doth  not  require  and  provide  for  this  practice. 
Christ's  command  seems  to  lead  us  directly  to  it:  for  'Do  this  in 
remembrance  of  me'  implies  that  Christ  was  to  leave  them  ;  that 
they  were  to  meet  together  after  he  was  gone;  and  that  he  re- 
quired them  to  remember  him  at  their  meetings  whilst  he  was  absent. 
The  very  design  of  our  public  meetings  on  the  Lord's  day,  and  not 
on  the  Jewish  Sabbath,  is,  to  remember  and  keep  in  our  minds  a 
sense  of  what  Christ  did  and  suffered  fur  us  till  he  come  again; 
and  this  we  are  obliged  to  do,  not  in  such  a  manner  as  our  own 
inventions  suggest,  but  by  such  means  as  Christ  himself  has  pre- 
scribed to  us ;  that  is,  by  celebrating  this  holy  ordinance. 

"It  seems  then  probable,  from  the  very  institution  of  this  ordi- 
nance, that  our  Saviour  designed  it  should  be  a  part  of  God's  ser- 
vice in  all  the  solemn  assemblies  of  Christians,  as  the  passover 
was  in  the  assemblies  of  the  Jews.  To  know,  therefore,  how 
<)ften  Christ  requires  us  to  celebrate  this  feast,  we  have  no  more 
to  do  but  to  inquire  how  often  Christ  requires  us  to  meet  to- 
gether;  that  is,  at  least  every  Lord's  day.'  " 

We  shall  next  introduce  an  American  Rabbi,  of  very  great  ce- 
lebrity. Dr.  John  Mason,  of  New  York.  The  passages  which  I 
quote  are  found  in  a  note  attached  to  the  I88th  page  of  the  New 
York  edition  of  Fuller's  Strictures  on  Sandemanianism : — 

"Mr.  Fuller  does  not  deny  that  the  Lord's  supper  was  observed 
by  the  first  Christians  every  Lord's  day,  (nor  will  this  be  denied 
by  any  man  who  has  candidly  investigated  the  subject;)  but  he 
seems  to  think  that  Acts  xx.  7  does  not  prove  that  it  w:i8  so. 
Others,  eminent  for  piety  and  depth  of  research,  have  considered 
this  passage  as  affording  a  complete  proof  of  the  weekly  observ- 
ance of  the  Lord's  supper.  Dr.  Scott,  in  his  valuable  Commen- 
tary, observes  on  this  passage — 'Breaking  of  bread,  or  commemo- 
rating the  death  of  Christ  in  the  eucharist,  was  one  chief  end  of 
their  assembling ;  this  ordinance  seems  to  have  been  constanlhj 
administered  every  Lord's  day,  and  probably  no  professfid  Chris- 
tians absented  themselves  from  it,  afler  they  had  been  admitted 
into  the  church,  unless  they  lay  under  some  censure,  or  had  some 
real  hinder ance.' 


THE   CHRISTIAN    SYSTEM.  528 

"Dr.  Mason,  of  this  city,  in  his  Letters  on  Frequent  Communion, 
speaks  on  tliis  subject  with  still  greater  decision.  'It  is  notorious, 
tliat  during  the  first  three  centuries  of  the  Christian  era  cuoiuiu- 
nions  were  held,  with  the  frequency  of  which,  among  us,  we  have 
neither  example  nor  resemblance.  It  is  also  notorious,  tliat  it  has 
been  urged  as  a  weighty  duty  by  the  best  of  men,  and  the  best 
churches,  in  the  best  of  times. 

"Weekly  communions  did  not  die  with  the  Apostles  and  their 
contemporaries.  There  is  a  cloud  of  witnesses  to  testify  tliat  they 
were  kept  up  by  succeeding  Christians,  wiih  great  care  and  ten- 
derness, for  above  two  centuries.  It  is  not  necessary  to  swell  these 
pages  with  quotations.     The  fact  is  indisputable. 

"  Communion  every  Lord's  day  was  universal,  and  was  pre- 
served in  the  Greek  church  till  the  seventh  century;  and  such  as 
neglected  three  weeks  together  were  excommunicated. 

'•In  this  manner  did  the  spirit  of  ancient  piety  cherish  the 
memory  of  the  Saviour's  love.  'J'here  was  no  need  of  reproof, 
remonstrance,  or  entreaty.  No  trilling  excuses  fi^  neglect  were 
ever  heard  from  the  lips  of  a  Christian;  [or  :>uch  a  neglect  liad  not 
yet  degraded  the  Christian's  name,  lie  carried  in  his  own  bosom 
sufficient  inducements  to  obey,  without  reluctance,  the  precepts 
of  his  Lord.  It  was  his  choice,  his  consolation,  his  joy.  These 
were  days  of  life  and  glory;  but  days  of  dishonor  and  death  were 
shortly  to  succeed  ;  nor  was  there  a  more  ominous  symptom  of 
their  a{)proacli,  than  the  decline  of  frequent  communicating.  For 
as  the  power  of  religion  appears  in  a  solicitude  to  magnify  the 
Lord  Jesus  continually,  so  the  decay  of  it  is  first  detected  by  the 
encroachments  of  iudifference.  It  was  in  iXxa  fourth  century,  that 
the  church  began  very  discernibly  to  forsake  her  first  love. 

"  The  excellent  Calvin  complains  that  in  this  day  professors, 
conceiting  that  they  had  fully  discharged  their  duty  by  a  single 
communion,  resigned  tlieniselves  for  the  rest  of  the  year  to  supine- 
ness  and  sloth.  It  ought  to  have  been  (says  he)  far  otherwise. 
Every  week,  at  least,  the  table  of  the  Lord  should  have  been  spread 
for  Christian  assemblies ;  and  the  promises  declared,  by  which, 
partaking  of  it,  we  might  be  spiritually  fed.'"* 

We  shall  now  hear  the  celebrated  John  Wesley.  Aticr  Jijly- 
Jive  years'  reflection  upon  the  subject,  he  decides  that  Christians 
should  show  forth  the  Lord's  death  every  Lord's  day.  He  pre- 
faces the  lUGth  iSermon,  Luke  xxii.  10.  with  this  remark: — 

•  Masons  Lptteis  on  Fi-equent  Communion,  pp.  W,  35,  30,  37,  38,  and  52,  Edln- 
^Ur2lJ  eUition,  ITaU. 


^^§4  THE  CHRISTIAN   SYSTEM. 

"This  discourse  was  written  above  five-and-fifty  years  ap;o,  foi 
tne  use  of  my  pupils  at  Oxford.  1  have  added  very  little,  but  re- 
trenched,much;  as  1  then  used  more  words  than  I  now  do.  But, 
I  thank  God,  I  have  not  yet  seen  cause  to  alter  my  sentiments  in 
any  point  which  is  therein  delivered." 

The  sermon  is  entitled  "The  Duty  of  Constant  Communion," 
concerning  which  the  reformer  says, — 

"  It  is  no  wonder  that  men  who  have  no  fear  of  God  should 
never  tliink  of  doing  this.  But  it  is  strange  that  it  should  be 
neglected  hy  any  that  do  fear  God,  and  desire  to  save  their  souls; 
and  yet  nothing  is  more  common.  One  reason  why  many  neglect 
it  is,  they  are  so  much  afraid  of  eating  and  drinking  unwoTthily, 
that  they  never  think  how  much  greater  the  danger  is  when  they 
do  not  eat  or  drink  at  all." 

In  speaking  of  constantly  receiving  the  supper,  Mr.  Weslty 
says, — 

"I  say  constantly  receiving;  for  as  to  the  ^hrnsQ  frequent  com- 
munion, it  is  i^jsurd  to  the  last  degree.  If  it  means  any  thing 
else  but  constant,  it  means  more  than  can  be  proved  to  be  the 
duty  of  any  man.  For  if  we  are  not  obliged  to  communicate  con- 
stantly, by  what  argument  can  it  be  proved  that  we  are  obliged 
to  comnwxxxxc^ie  frequently ?  yea,  more  than  once  a  year?  or  once 
in  seven  years?  or  once  before  Ave  die?  Every  .argument  brought 
for  this  either  proves  that  we  ought  to  do  it  constantly,  or  proves 
nothing  at  all.  Therefore,  that  undeterminate,  unmeaning  way 
of  speaking  ought  to  be  laid  aside  by  all  men  of  understanding. 
Our  power  is  the  only  rule  of  our  duty.  Whatever  we  can  do, 
that  we  ought.  With  respect  either  to  this  or  any  other  com- 
mand, he  that,  when  he  may  obey  if  he  will,  does  not,  will  have 
no  place  in  the  kingdom  of  heaven." 

Though  we  may  have  some  objections  to  the  st3'le  in  which 
John  Wesley  speaks  of  the  meaning  of  this  institution,  as  we 
liave  indeed  to  that  of  all  the  others  from  whom  we  have  quoted, 
yet  we  would  recommend  to  the  whole  Methodistic  community 
the  close  perusal  of  the  above  sermon.  It  will  be  found  vol  iii. 
pp.  171-179. 

Tlie  Elders  among  the  Methodists,  with  whom  John  Wesley  is 
puch  high  authority,  we  would  remind  of  his  advice,  found  in  his 
Letter  to  America,  1784,  lately  quoted  in  the  "Gospel  Herald," 
Lexington,  Ky.     "I  also  advise  the  elders  to  administer  thk 

6UPPER   OF    THE   LoED    OK    EVERY    LoRD's    DAY." 


THE   CHRISTIAN   SYSTEM.  825 

So  much  for  John  Brown,  John  Mason,  and  John  Wesley,  and 
the  authorities  wliich  they  quoted.  While  quoting  the  savin-cs  of 
the  Johns,  I  am  reminded  of  something  said  by  the  groat  Jolin 
Milton,  the  "immortal  bard"  of  England.  In  his  posthumous 
Works  he  says,  "The  Lord's  supper  (which  the  doctrine  of  tran- 
substantiation,  or  rather  anthropophagy,  has  wellnigh  converted 
into  a  banquet  of  cannibals)  is  essential  to  be  observed,  and  may 
be  administered  by  any  one  with  propriety,  as  well  as  by  an  ap- 
pointed minister.  There  is  no  order  of  men  which  can  claim  to 
itself  either  the  right  of  distribution,  or  the  power  of  withholding 
the  sacred  elements,  seeing  that  in  the  church  we  are  all  alike 
priests."  "  The  master  of  a  family,  or  any  one  appointed  by  him, 
is  at  liberty  to  celebrate  the  Lord's  supper  from  house  to  house, 
as  was  done  in  the  dispensation  of  the  passover."  "  All  Christians 
are  a  royal  priesthood:  therefore,  any  believer  is  competent  to  act 
as  an  ordinary  minister  according  as  convenience  may  require; 
provided  only,  he  be  endowed  with  the  necessary  gifts :  these 
gifts  constituting  his  commission."  Thus  did  the  famous  Milton 
make  way  for  the  weekly  observance  of  the  supper,  by  divesting 
it  of  the  priestly  appendages  and  penances  of  the  dark  ages. 

A  cloud  of  witnesses  to  the  plainness  and  evidence  of  the  New 
Testament  <m  the  subject  of  the  weekly  celebration  of  the  Lord's 
supper  miglit  be  adduced.  But  this  we  think  unnecessary;  and, 
as  we  would  avoid  prolixity  and  tcdiousness,  we  shall  only  add  a 
few  extracts  from  the  third  volume  of  the  C/iristiaii  Baptist,  2d 
ed.  p.  254,  in  proof  of  the  assertion,  "All  anliqnily  is  on  the  side 
of  th-e  diaciples  meeting  ccenj  Jird  day  to  break  tlie  loaf." 

All  antiquity  concurs  in  evincing  that,  for  the  three  first  centur 
ries,  all  the  churches  broke  bread  once  a  week.  Pliny,  in  his 
Spistles,  book  x. ;  Justin  Martyr,  in  his  Second  Apology  for  the 
Christians ;  and  Tertullian,  Ue  Ora.,  page  Li5,  testify  that  it  was 
the  universal  practice  in  all  the  weekly  assemblies  of  the  breihren, 
after  they  had  prayed  and  sung  praises.  "The  bread  and  wine 
being  brought  to  the  chirf  brother,  he  taketh  it  and  oflfereth  praise 
and  thanksgiving  to  the  Father,  in  tiie  name  of  (he  Son  and  Holy 
Spirit.  After  prater  and  thanksgiving,  the  whole  assembly  saith, 
Ameiil  When  thanksgiving  is  ended  by  the  chiif  giiide,  and  the 
consent  of  the  whole  people,  the  deacons  (as  we  call  them)  give  to 
every  one  present  part  of  the  bread  and  wine,  over  which  thauka 
are  given." 

•'  i'he  weekly  communion  was  prepared  in  the  Greek  church 


326  THE  CHRISTIAN   SYSTEM. 

till  the  seventh  century;  and,  by  one  of  their  canons,  'such  aa 
iioglected  three  weeks  together  were  excommunicated.'* 

"In  the  fourth  century,  when  all  things  began  to  be  changed  by 
baptized  pagans,  the  practice  began  to  decline.  Some  of  the 
councils  in  the  western  part  of  the  Roman  empire,  by  their  canons, 
strove  to  keep  it  up.  The  council  held  at  Illiberis  in  Spain,  a.d. 
324,  decreed  that  'no  offerings  should  be  received  from  such  as 
did  not  receive  the  Lord's  supper.'f 

"The  council  at  Antioch,  a.d.  341,  decreed  that  'all  who 
came  to  church,  and  heard  the  Scriptures  read,  but  afterwards 
joined  not  in  prayer,  and  receiving  the  sacrament,  should  be  cast 
out  of  the  church,  till  such  time  as  they  give  public  proof  of  their 
repentance.'! 

"All  these  canons  were  unable  to  keep  the  carnal  crowd  of  pro- 
fessors in  a  practice  for  which  they  had  no  spiritual  taste;  and, 
indeed,  it  was  likely  to  get  out  of  use  altogether.  To  prevent 
this,  the  Council  of  Agatha,  in  Languedoc,  a.d.  506,  decreed 
that  '  none  should  be  esteemed  good  Christians  who  did  not  com- 
muiiicate  at  least  three  times  a  year, — at  Christmas,  Easter,  and 
Whitsunday.' II  This  soon  became  the  standard  of  a  good  Chris- 
tiiin,  and  it  was  judged  presumptuous  to  commune  oftener. 

"Things  went  on  in  this  way  for  more  than  six  hundred  years, 
until  they  got  tired  of  even  ^/tree  communications  in  one  year;  and 
the  infamous  Council  of  Lateran,  which  decreed  auricular  confes- 
sion and  transubstantiation,  decreed  that  'an  annual  communion 
at-  Easter  was  sufficient.'  This  association  of  the  '  sacrament' 
with  Easter,  and  the  mechanical  devotion  of  the  ignorant  at  this 
season,  greatly  contributed  to  the  worship  of  the  Ili)st.§  Thus 
the  breaking  of  bread  in  simplicity  and  godly  sincerity  once  a 
week  degenerated  into  a  pompous  sacrament  once  a  j'ear,  at 
Easter. 

"At  the  Reformation  this  subject  was  but  slightly  investigated 
by  the  reformers.  Some  of  them,  however,  paid  some  attention 
to  it.  Even  Calvin,  in  his  Institutes,  lib.  4,  chap.  xvii.  sect.  46, 
^says,  'And  truly  this  custom,  which  enjoins  communiualing  once 
a  year,  U  a  most  evident  contrivance  of  the  Devil,  by  whose  iutitru- 
mentality  soever  it  may  have  been  determined.' 

"And  again,  (Inst.,  lib.  0,  chap,  xviii.  sect.  56,)  he  says,  'It 
'jiight  to  have  been  far  otherwise.     Eoery  week,  at  letvst,  tiie  table 

•  Eiskine's  Disserta  ions,  p:ige  271.  +  Couiail  lUibi^Tis.  Caii.  28. 

X  Council  Aiitiocb,  l'.tii.  2.  |   Cuun.  A|;alba,  Cau.  lii. 

2  fiinijham'g  Ori.,  lib.  xv.  c.  9. 


THE   CHRISTIAN   SYSTEM.  827 

of  the  Lord  sliould  have  been  spread  for  Christian  assemblies, 
and  the  promises  declared  by  which,  in  partaking  of  it,  we  might 
be  spiritually  fed.' 

'*  Martin  Chemnitz,  Witsius,  Calderwood,  and  others  of  the 
reformers  and  controversialists,  concur  with  Calvin  ;  and,  indeed, 
almost  every  commentator  on  the  New  Testament  concurs  with 
the  Presbyterian  Henry  in  these  remarks  on  Acts  xx.  7.  '  In  the 
primitive  times  it  was  the  custom  of  many  churches  to  receive 
the  Lord's  supper  every  Lord's  day.' 

"  The  Belgic  reformed  church,  in  1581,  appointed  the  supper  to 
be  received  every  other  month.  The  reformed  churches  of  France, 
after  saying  that  they  had  been  too  remiss  in  observing  the  supper 
but  four  times  a  year,  advise  a  greater  frequency.  The  church  of 
Scotland  began  with  four  sacraments  in  a  year;  but  some  of  her 
ministers  got  up  to  twelve  times.  Thus  things  stood  till  the  close 
of  the  last  century. 

"  Since  the  commencement  of  the  present  century,  many  con- 
gregations in  England,  Scotland,  Ireland,  and  some  in  the  United 
States  and  Canada,  both  Independents  and  Baptists,  have  at- 
tended upon  the  supper  every  Lord's  day,  and  the  practice  is 
every  day  gaining  ground. 

"  These  historical  notices  may  be  of  some  use  to  those  who  are 
ever  and  anon  crying  out  Innovation !  Innovation!  But  we  advo- 
cate the  principle  and  the  practice  on  apostolic  grounds  ahme. 
Blessed  is  that  servant  who,  knowing  his  Master's  will,  doeth  it 
with  expedition  and  delight  I 

"Those  who  would  wish  to  see  an  able  refutation  of  the  Pres- 
byterian mode  of  observing  the  sacrament,  and  a  defence  of  weekly 
communion,  would  do  well  to  read  Dr.  John  Mason's  'Letters  on 
Frequent  Communion,'  who  is  himself  a  high-toned  Presbyterian, 
and  consequently  his  remarks  will  be  more  regarded  by  his 
brethren  than  mine." 

Thus  our  seventh  proposition  is  sustained  by  the  explicit  de- 
clarations of  the  New  Testament,  by  the  reasonableness  of  the 
thing  itself  when  suggested  by  the  Apostles,  by  analogy,  by  the 
conclusions  of  the  most  eminent  reformers,  and  by  thi>  concurrent 
voice  of  all  Christian  antiquity.  But  on  the  plain  sayings  of  the 
Lord  and  his  Apostles,  we  rely  for  authority  and  instruction  upon 
this  and  every  other  Christian  institution. 

It  does,  indeed,  appear  somewhat  incongruous,  that  arguments 
should  have  to  be  submitted  to  urge  Christians  to  convene  weekly 
around  the  Lord's  table.     Much  more  in  accordance  with  the 


828  THE   CHRISTIAN   SYSTEM. 

genius  of  our  religion  would  it  be,  to  see  them  over-solicitous  tc 
be  honored  with  a  seat  at  tlie  King's  table,  and  a.«king  with  in- 
tense interest,  might  ;hey  be  permitted  so  often  to  eat  in  his 
presence,  and  in  honor  of  his  love.  To  have  to  withstand  t\ioir 
daily  c  nvocations  for  this  purpose  would  not  be  a  task  so  un- 
natural and  80  unreasonable,  as  to  have  to  reason  and  expotitulate 
with  them  to  urge  them  to  assemble  for  weekly  communion. 

But,  as  th  •  want  of  appetite  for  our  iinimal  sustenance  is  a 
symptom  of  ill  health,  or  approaching  disease;  so  a  want  of  relish 
for  spiritual  food  is  indicative  of  a  want  of  spiritual  health,  ur  of 
the  presence  of  a  moral  disease,  which,  if  nut  healed,  must  issue 
in  apostasy  from  the  Living  Head.  Hence,  among  the  most  un- 
equivocal prognosis  of  a  spiritual  decline,  the  most  decisive  is  a 
want  of  appetite  for  the  nourishment  which  the  Good  Physician 
prepared  and  prescribed  for  bis  family.  A  healthy  and  vigorous 
Christian  excluded  irom  the  use  and  enjoyment  of  all  tlie  pro- 
visions of  the  Lord's  house  cannot  be  found. 

Uut  mucli  depends  upon  the  manner  of  celebrating  the  supper, 
as  wfll  as  up.m  the  Jrequeiicy.  The  simplicity  of  the  Christian 
institution  runs  through  every  part  of  it.  VVhilo  there  is  the  form 
of  doing  every  thing,  there  is  all  attenticm  to  the  thing  signified. 
But  there  is  the  form  as  well  as  the  substance,  and  every  thing 
that  is  done  must  be  done  in  some  manner.  The  well-bred  Chris- 
tian is  like  the  well-bred  gentleman — his  manners  are  graceful, 
easy,  artless,  and  simple.  All  stiifness  and  forced  iormality  are 
as  graceless  in  the  Christian  as  in  the  gentleman.  A  courteous 
and  polite  family  differs  exceedingly  from  a  soldier's  messmates 
or  a  ship's  crew,  in  all  the  ceremonies  of  the  table.  There  is  a 
Christian  decency  and  a  Christian  order,  iis  well  as  political 
courtesy  and  complaisance. 

Nothing  is  more  disgusting  than  mimicry.  It  is  hypocrisy  in 
manners,  which,  like  hypocrisy  in  religion,  is  more  odious  ilian 
apathy  or  vulgarity.  Tnere  is  a  saintishness  in  demeanor  and 
appearance,  v^bich  differs  as  much  from  sauclity,  as  foitpery  from 
polueuess.  The  appearance  of  sanctimoniousness  is  as  muoti  tu 
be  avoided  as  actual  liceuiiousness  of  morals.  An  austere  and 
rigid  Pharisaism  siis  as  awkwardly  upon  aCtiristian,  iis  a  mourn- 
ing liabit  upon  a  bride.  Cheerfulne&s  is  not  mirtli — sulumnuy  is 
not  Pharisaism — joy  is  not  noise — nor  eating,  festivity. 

But  to  act  right  in  any  thing,  we  must  feel  right.  If  we  would 
show  love,  we  must  first  possess  it.  If  a  person  would  walk 
kumbly,  he  must  be  humble:  and  if  one  would  act  the  CUnstiaa 


THE   CHRISTIAN   SYSTEM.  329 

on  any  occasion,  he  must  always  live  the  Christian.  Persona 
yrho  daily  converse  with  God,  and  who  constantly  meditate  upon 
his  salvation,  will  not  need  to  be  told  how  they  should  demean 
themselves  at  the  Lord's  table. 

The  following  extract  from  my  memorandum-book  furnishes 
the  nighest  approach  to  the  model  which  we  have  in  our  eye  of 
good  order  and  Christian  decency  in  celebrating  this  institution. 
Indeed,  the  whole  order  of  that  congregation  was  comely: — 

"  The  church  in consisted  of  about  fifty  members.     Not 

having  any  person  whom  they  regarded  as  filling  Paul's  outlines 
of  a  bishop,  they  had  appointed  two  senior  members,  of  a  very 
grave  deportment,  to  preside  in  their  meetings.  These  persons 
were  not  competent  to  labor  in  the  word  and  teaching;  but  they 
were  qualified  to  rule  well,  and  to  preside  with  Christian  dignity. 
One  of  them  presided  at  each  meeting.  After  they  had  assem- 
bled in  the  morning,  which  was  at  eleven  o'clock,  (for  they  had 
agreed  to  meet  at  eleven  and  to  adjourn  at  two  o'clock  during  the 
winter  season,)  and  after  tliey  had  saluted  one  another  in  a  very 
familiar  and  cordial  manner,  as  brethren  are  wont  to  do  who  meet 
fur  social  purposes ;  the  president  for  the  day  arose  and  said, 
'  Brethren,  being  assembled  in  the  name  and  by  the  authority  of 
our  Lord  and  Saviour  Jesus  Christ,  on  this  day  of  his  resurrec- 
tion, let  us  unite  in  celebrating  his  praise.'  He  then  repeated 
the  following  stanza : — 

" '  Christ  the  Lord  is  risen  to  day ! 
Sons  of  men  and  unguis  say; 
Rjiise  J'our  joys  and  triumphs  hlffh, 
Slug,  0  heavens!  and,  tsarth,  reply  I' 

"  The  congregation  arose  and  sang  this  psalm  in  animating 
strains.  lie  then  called  upon  a  brother,  wlio  was  a  very  distinct 
and  emphatic  reader,  to  read  a  section  of  the  evangolical  history. 
lie  arose  and  read,  in  a  very  audible  voice,  the  history  of  the 
crucifixion  of  the  Messiah.  After  a  pause  of  a  few  moments,  the 
president  called  upon  a  brotiier  to  pray  in  the  name  of  tiie  con- 
gregation. Ills  prayer  abounded  with  thanksgivings  to  the  Father 
of  Mercies,  and  with  supplications  for  such  blessings  on  them- 
Belvcs  and  for  all  men  as  were  promised  to  tliose  who  ask,  or  for 
which  men  were  commanded  to  pray.  The  language  was  very 
appropriate:  no  unmeaning  repetitions,  no  labor  of  words,  no 
effort  to  say  any  thing  and  every  thing  that  came  into  his  mind; 
but  to  express  slowly,  distinctly,  and  emphatically,  the  desire* 

28* 


330  THE   CHRISTIAN    SYSTEM. 

of  the  heart.  The  prayer  was  comparatively  short;  and  the  •whole 
congregation,  brethren  and  sisters,  pronounced  aloud  the  final 
Amen. 

"After  prayer  a  passage  in  one  of  the  Epistles  was  read  by  the 
president  himself,  and  a  song  was  called  for.  A  brother  arose, 
and,  after  naming  the  page,  repeated, — 

Twas  on  that  oigbt  when  doom'd  to  know 
The  eager  rage  of  every  foe ; — 
That  night  in  which  he  was  betray'd, — 
The  Saviour  of  the  world  took  bread.' 

"  He  then  sat  down,  and  the  congregation  sang  with  much 
feeling. 

"  I  observed  that  the  table  was  furnished  before  the  disciples 
met  in  the  morning,  and  that  the  disciples  occupied  a  few  benches 
on  each  side  of  it,  while  the  strangers  sat  off  on  seats  more  re- 
mote. The  president  arose  and  said  that  our  Lord  had  a  table  for 
his  friends,  and  that  he  invited  his  disciples  to  sup  with  him.  '  In 
memory  of  his  death,  this  monumental  table,'  said  he,  'was  in- 
stituted; and  as  the  Lord  ever  lives  in  heaven,  so  he  ever  lives  in 
the  hearts  of  his  people.  As  the  first  disciples,  taught  by  the 
Apostles  in  person,  came  together  into  one  place  to  eat  the  Lord's 
supper,  and  as  they  selected  the  first  day  of  the  week  in  honor 
of  his  resurrection,  for  this  purpose;  so  we,  having  the  same 
Lord,  the  same  faith,  the  same  hope  with  them,  have  vowed  to  do 
as  they  did.  We  owe  as  much  to  tlie  Lord  as  they ;  and  ought 
to  love,  honor,  and  obey  him  as  much  as  they.'  Thus  having 
spoken,  he  took  a  small  loaf  from  the  table,  and  in  one  or  two 
periods  gave  thanks  for  it.  After  thanksgiving,  he  raised  it  in  his 
hand,  and  significantly  brake  it,  and  handed  it  to  the  disciples  on 
each  side  of  him,  who  passed  the  broken  loaf  from  one  to  another, 
until  they  all  partook  of  it.  There  was  no  stiff'ness,  no  formality, 
no  pageantry;  all  was  easy,  fixniiliar,  solemn,  cheerful.  He  then 
took  the  cup  in  a  similar  manner,  and  returned  thanks  for  it,  and 
handed  it  to  the  disciple  sitting  next  to  him,  who  passed  it  round  ; 
each  one  waiting  upon  His  brother,  until  all  were  served.  The 
thanksgiving  before  the  breaking  of  the  loaf,  and  the  distributing 
of  the  cup,  were  as  brief  and  pertinent  to  the  occasion,  as  the 
thanks  usually  presented  at  a  common  tabic  for  the  ordinary  bless- 
ings of  God's  bounty.  They  then  arose,  and  a>  ith  one  consent 
Bang, — 

"'To  him  thit  loved  tha  sons  of  men, 

And  Wiish'd  us  iu  Ills  blnod; 

To  royal  honors  raised  our  heads. 

And  made  us  priests  to  God!' 


THE  CHRISTIAN   SYSTEM.  381 

"The  president  of  the  meeting  called  upon  a  brother  to  remem- 
ber the  poor,  and  those  ignorant  of  the  way  of  life,  before  the 
Lord.  He  kneeled  down,  and  the  brethren  all  united  with  him  in 
supplicating  the  Father  of  Mercies  in  behalf  of  all  the  son's  and 
daughters  of  affliction,  the  poor  and  the  destitute,  and  in  behalf 
of  the  conversion  of  the  world.  After  this  prayer  the  fellowship 
or  contribution  was  attended  t^;  and  the  whole  church  proved  the 
sincerity  of  their  desires,  by  the  cheerfulness  and  liberality  which 
they  seemed  to  evince,  in  putting  into  the  treasury  as  the  Lord/* 
had  prospered  them. 

"  A  general  invitation  was  tendered  to  all  the  brotherhood  if 
they  had  any  thing  to  propose  or  inquire,  tending  to  the  edificjv- 
tiou  (if  the  body.  Several  brethren  arose  in  succession,  and  read 
several  pjissages  in  the  Old  and  New  Testaments,  relative  to 
some  matters  which  had  been  subjects  of  former  investigation 
and  inquiry.  Sundry  remarks  were  made;  and  after  singing 
several  spiritual  songs  selected  by  the  brethren,  the  president,  on 
motion  of  a  brother  who  signified  that  the  hour  of  adjournment 
had  arrived,  concluded  the  meeting  by  pronouncing  the  apostolic 
benediction. 

"  I  understand  that  all  these  items  were  attended  to  in  all  their 
meetings;  yet  the  order  of  attendance  was  not  invariably  the 
same.  On  all  the  occasions  on  which  I  was  present  with  them, 
no  person  arose  to  speak  without  invitation,  or  without  asking 
permission  of  the  president,  and  no  person  finally  left  the  meeting 
before  the  hour  of  adjournment,  without  special  leave.  Nothing 
appeared  to  be  done  in  a  formal  or  ceremonious  manner.  Every 
thing  exhibited  the  power  of  godliness  as  well  as  the  form;  and 
no  person  could  attend  to  all  that  passed  without  being  edified 
and  convinced  that  the  Spirit  of  God  was  there.  The  joy,  the 
affection,  and  the  reverence  which  appeared  in  this  little  assem- 
bly was  the  strongest  argument  in  favor  of  their  order,  and  the 
best  comment  on  tie  excellency  of  the  Christian  institution." 


t82  THE   CHRISTIAN   SYSTEM. 


CONCLUDINa  ADDRESSES. 

ADDRESS   TO   THE   CITIZENS   OP   THE   KINGDOM. 

^^JFei-Jow-Citizens: — 

Y  jur  rank  and  standing  under  the  reign  of  the  Prince  of 
Peace  have  never  been  surpassed — indeed,  have  never  been 
equalled — by  any  portion  of  the  human  race.  You  have  visions 
and  revelations  of  God — his  being  and  perfection — develop- 
ments of  the  depths  of  his  wisdom  and  knowledge,  of  the  coun- 
sels of  his  grace,  and  the  purposes  of  his  love,  which  give  you 
an  intellectual  and  moral  superiority  above  all  your  predecessors 
in  the  patriarchal  and  Jewish  ages  of  the  world.  Secrets  of 
God,  which  were  hid  from  ages  and  generations,  have  been  re- 
vealed to  you  by  the  Apostles  of  the  great  Apostle  and  High- 
Priest  of  your  confession.  What  Abraham,  Isaac,  and  Jacob — 
Moses,  David,  Isaiah,  Daniel,  and  all  the  Prophets,  down  to 
John  the  Harbinger,  rejoiced  to  anticipate,  you  have  realized  and 
enjoyed.  The  intellectual  pleasures  of  the  highest  and  most 
sublime  conceptions  of  God  and  of  Christ  vouchsafed  to  you  so 
far  transcend  the  attainments  of  the  ancient  people  of  God,  that 
you  are  comparatively  exalted  to  heaven,  and  may  enjoy  the  days 
of  heaven  upon  earth.  You  have  a  book  which  contains  not  only 
the  charter  of  your  privileges,  but  which  explains  a  thousand 
mysteries  in  the  antecedent  administrations  of  God  over  all  the 
nations  of  the  earth.     In  it  you  have  such  interpretations  of  God's 

.  past  providences  in  the  affairs  of  individuals,  families,  and 
nations,  as  open  to  you  a  thousand  sources  of  rational  and  senti- 
mental enjoyment,  from  incidents  and  things  which  puzzled  and 
perplexed  the  most  intelligent  and  highly-favored  of  past  ages. 
Mountains  are,  indeed,  levelled ;  valleys  are  exalted ;  rough  places 
are  mude  plain,  and  crooked  ways  straight  to  your  apprehension ; 
and,  from  these  data,  you  are  able  to  form  more  just  conceptions 
of  the  present,  and  more  lofty  anticipations  of  the  future,  than 
fell  to  the  lot  of  the  most  highly-favored  subjects  of  preceding 
dispensations.  And,  indeed,  so  inexhaustible  are  the  deep  and 
rich  mines  of  knowledge  and  understanding  in  the  Christian 
revelations,  that  the  most  comprehensive  mind  in  the  kingdom 


THE   CHRISTIAN   SYSTEM.  S38 

of  heaven  might  labor  in  them  during  the  age  of  a  Methnsa'i'h, 
constantly  enriching  itself  with  all  knowledge  and  spii-itnal  undoi- 
Btanding,  and  yet  leave  at  last  vast  regions  and  tracts  of  thought 
■wholly  unexplored. 

But  this  decided  superiority  over  the  most  gifted  saints  of 
former  ages  you  unquestionably  enjoy.  Among  all  the  living 
excellencies  with  which  they  were  acquainted,  they  wanted  u 
perfect  model  of  all  human  excellence.  Bright  as  were  the  vir- 
tues and  excellencies  of  an  Abraham,  a  Joseph,  a  David,  thero 
were  dark  spots,  or,  at  least,  some  blemishes,  in  their  moral 
character.  They  failed  to  place  in  living  form  before  their  con- 
temporaries, or  to  leave  as  a  legacy  to  posterity,  every  virtue, 
grace,  and  excellence  that  adorn  human  nature.  But  you  have 
Jesus,  not  only  as  "the  image  of  the  invisiUe  God,"  an  "efful- 
gence of  his  glory,  and  an  exact  representation  of  his  character;" 
but  as  a  man,  holy,  harmless,  undefilcd,  separate  from  sin,  ex- 
hibiting in  the  fullest  perfection  every -excellence  wliich  gives 
amiability,  dignity,  and  glory  to  human  character.  You  have 
motives  to  purity  and  holiness,  a  stimulus  to  all  that  is  manly, 
good,  and  excellent,  from  what  he  said,  and  did,  and  suffered  as 
the  Son  of  Man,  which  would  have  added  new  charms  and  beauties 
to  the  most  exemplary  of  all  the  saints  of  the  olden  times. 

Means  and  opportunities  of  the  highest  intellectual  and  moral 
enjoyments  are  richly  bestowed  on  you,  for  which  they  sighed  in 
vain;  God  having  provided  some  better  things  for  Christians  than 
for  Jews  and  Patriarchs.  Shall  we  not,  then,  fellow-citizens, 
appreciate  and  use,  as  we  ought,  to  our  present  purity  and  happi- 
ness, to  our  eternal  honor  and  glory,  the  light  which  the  Sun  of 
Righteousness  has  shed  so  richly  and  abundantly  on  us?  Re- 
member that  we  stand  upon  Apostles  and  Prophets,  and  are  sus- 
tained by  Jesus,  the  light  of  the  world,  and  the  interpreter  and  vin-. 
dicator  of  all  God's  ways  to  man  in  creation,  providence,  and  re- 
demption. All  suns  are  stars  ;  and  he  that  is  now  to  us  in  this  life 
"the  Svn  of  Rii/hie'nsne.is,"  in  respect  of  the  future  is  "  the  Bright 
aiid  Morning  Star."  Till  the  day  of  eternity  dawn,  and  the  day- 
star  of  immortality  arise  in  our  hearts,  let  us  always  look  to  Jesus. 

But  it  is  not  only  the  felicity  of  superior  heavenly  light,  though 
that  is  most  delectable  to  our  rational  nature,  which  distiiiguishee 
you  the  citizens  of  this  kingdom  ;  but  that  personal,  real,  and 
plenary  remission  of  all  sin,  which  you  enjoy  through  the  blood 
of  the  Liinib  of  God,  bestowed  on  you  though  the  ordinances  of 
Christian  immersion,  and  confession  of  sins. 


334  TUE   CURISTIAN    SYSTEM. 

Tlie  Jews,  indeed,  had  sacrifices  under  the  law,  which  could, 
and  (lid,  take  away  ceremonial  sins ;  and  which  so  far  absolved 
from  the  guilt  of  transgressing  that  law,  as  to  give  them  a  right 
to  the  continued  enjoyment  of  the  temporal  and  political  promises 
of  the  national  compact;  but  further  Jewish  sacrifices  and  ablu- 
tions could  not  reach.  This  benefit  every  Jew  had  from  them. 
But  as  respected  the  conscience,  Paul,  that  great  commentator  on 
Jewish  sacrifice,  assures  us  they  had  no  power.  "  With  respect 
to  the  conscience,"  says  he,  "they  could  not  make  him  who  did 
the  service  perfect." 

The  entrance  of  the  law  gave  the  knowledge  of  sin.  It  gave 
names  to  pai  ticuhir  sins,  and  "  caused  the  ofi'ence  to  abound." — 
The  sacrifices  appended  to  it  had  respect  to  tiiat  institution  ahme, 
and  not  to  sin  in  the  general,  nor  to  sin  in  its  true  and  proper 
nature.  The  promise  made  to  the  patriarchs  and  the  sacrificial 
institution  added  to  it,  through  faith  in  that  promise,  led  the  be- 
lieving to  anticipate  .a  real  sin-ofiering;  l)ut  it  appears  the  .Jewish 
sacrifioes  had  only  respect  to  the  Jewish  institution,  and,  excepting 
their  typical  character,  gave  no  new  light  to  those  under  that 
economy  on  the  subject  of  a  true  and  proper  remission  of  sins 
through  the  re.al  and  bloody  sacrifice  of  Christ. 

The  patriarch  and  the  believing  Jew,  as  respected  a  real  remis- 
sion of  sins,  stood  upon  the  same  ground;  f<ir,  as  has  been  ol>- 
served,  the  legal  institution,  or,  as  Paul  says,  "the  supervening 
of  the  law,"  made  no  ciiange  in  tiie  apprehensions  of  remission, 
as  respected  the  conscience.  But  a  new  age  having  come,  (for 
"  these  ordinances  for  cleatising  the  flesh  were  imposed  only  till 
the  time  of  reformation,")  and  Christ  having,  by  a  more  perfect 
sacrifice,  opened  the  way  into  the  true  holy  places,  has  laid  the 
foundation  for  perfecting  the  conscience  by  a  real  and  full  remis- 
sion of  sins,  which,  by  the  virtue  of  his  blood,  termiuatcs  not  upon 
the  flesh  but  upon  the  conscience  of  the  sinner. 

John,  indeed,  wlio  lived  at  the  dawn  of  the  Reformation, 
preached  reformation  with  an  immersion  for  the  remission  of 
sins;  saying  that  "they  should  believe  in  him  that  was  to  come 
after  him."  Those  who  believed  John's  gospel,  and  reformed, 
and  were  immersed  into  John's  reformation,  had  remission  of  sins 
through  faith  in  him  that  was  to  come ;  but  you,  fellow-citizens, 
even  in  respect  of  the  enjoyment  of  remission,  are  greatly  ad- 
vanced above  the  disciples  of  John.  You  have  been  immer?/3d, 
not  only  by  the  authority  of  Jesus,  as  Lord  of  all,  into  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Spirit,  but  into  tlie 


THE   CHRISTIAN   SYSTEM.  885 

death  or  sacrifice  of  Christ.  Tiiis  no  riisoipie  of  Mosos  or  of  Jonn 
knew  any  thinj;  about.  This  jjives  you  an  insijjht  into  sin,  ani 
a  free(h)in  from  it  as  respects  conscience — a  jioare  and  a  joy  uruitter- 
able  and  full  of  glory,  to  which  both  the  disciples  of  Moses  and 
of  the  Ilarbinjrer  were  strangers.  So  that  the  light  of  the  risen 
day  of  Heaven's  eternal  Sun  greatly  excels,  not  only  the  glim- 
merings of  the  stars  in  the  patriarchal  age,  and  the  faint  light  of 
the  moon  in  the  Jewish  age,  but  even  the  twilight  of  the  morning. 

Your  new  relation  to  the  Father,  to  the  Son,  and  to  the  Holy 
Spirit,  into  which  you  have  been  introduced  by  faith  in  the  Mes- 
siah and  immersion  into  his  death,  verifies,  in  respect  of  the  sense 
and  assurance  of  remission,  all  that  John  and  Jesus  snid  concern- 
ing the  superiority  of  privilege  vouchs.ifed  to  the  citizens  of  the 
kingdom  of  heaven.  You  can  see  your  sins  washed  away  in  the 
blood  that  was  shed  on  Mount  Calvary.  That  which  neither  the 
hiehly-favored  John  nor  anj'  disciple  of  the  Messiah  could  under- 
stand, till  Jesus  said,  "ft  is  Jinished**  you  not  only  clearly  per- 
ceive, but  have  cordially  embraced.  You  can  feel,  and  say  with 
all  assurance,  that  "the  blood  of  Jesus  Christ  now  cleanses  you 
from  all  sin  ;"  and  that  by  faith  you  have  access  to  the  Mediator 
of  the  New  Institution,  and  to  the  blood  of  sprinkling  which 
speaks  glad  tidings  to  the  heart.  You  have  an  Advocate  with 
the  Father;  and,  when  conscious  of  any  impurity,  coming  to  God 
by  him,  confessing  j'onr  sins,  and  supplicating  pardon  through 
his  blood,  you  have  the  promise  of  remission.  You  now  know 
how  Gxl  is  JHtl  as  well  as  merciful,  in  forgiving  iniquity,  trans- 
gression, and  sin. 

But  superior  light  and  knowledge,  and  enlarged  conceptions  of 
God,  with  such  an  assurance  of  real  and  personal  remission  as 
pacifies  the  conscience  and  introduces  the  peace  of  God  into  the 
heart,  are  not  the  only  distinguishing  favors  which  you  enjoy  in 
the  new  relation  to  tlie  Father,  the  Son,  and  the  Holy  Spirit,  into 
which  you  are  introduced  under  the  reign  of  heaven  ;  but  you  are 
formally  adopted  into  the  family  of  God,  and  constituted  the  sona 
and  daughters  of  the  Father  Almighty. 

To  be  called  "  the  friend  of  God,"  was  the  highest  title  be- 
stowed on  Abrnhnm  ;  to  be  called  the  friends  of  Christ,  was  the 
ppcnhar  honor  of  the  disciples  of  Christ,  to  wh<mi  he  confitled 
the  secrets  of  his  reign  ;  l)ut  to  bo  called  "the  children  of  God 
through  faith  in  Jesus  Christ"  is  not  only  the  common  honor  of 
all  Ciiristians,  but  the  highest  honor  which  could  be  vouchsafed 
to  the  inhabitauta  of  this  earth.     Such  honor  have  you,  my  fellow- 


336  THE   CHRISTIAN   SYSTEM. 

citizens,  in  being  related  to  the  only-begotten  Son  of  God :  "  Fot 
to  as  many  as  received  him  he  gave  the  privilege  of  becoming  the 
sons  of  God."  These,  indeed,  were  not  descended  from  families 
of  noble  blood,  nor  genealogies  of  high  renown:  neither  are  they 
the  offspring  of  the  instincts  of  the  flesh,  nor  made  the  sons  of 
God  "  by  the  will  of  man,"  who  sometimes  adopts  the  chil  1  of 
another  as  his  own  ;  but  they  are  "  born  of  God"  through  the 
ordinances  of  his  grace.  "  Behold  how  great  love  the  Father  hiis 
bestowed  on  us,  that  we  should  be  called  the  children  of  God  !" 
"  The  world,  indeed,  does  not  know  us,  because  it  did  not  know 
him.  Beloved,  now  are  we  the  children  df  God.  It  does  not  yet 
appear  what  we  shall  be." 

"  Because  you  are  sons,  God  has  sent  forth  the  spirit  of  his  Son 
into  your  hearts,  crying,  Abba,  Father."  And  if  sons,  it  follows 
you  "are  heirs  of  God  through  Christ" — the  heir  of  all  things. 
Is  this,  fellow-citizens,  a  romantic  vision,  or  sober  and  solemn 
truth,  that  you  are  children  of  God,  possessing  the  spirit  of  Christ, 
and  constituted  heirs  of  God,  and  joint  heirs  with  Christ  of  the 
eternal  inheritance?  What  manner  of  persons,  then,  ought  you 
to  be!  How  pure,  how  holy  and  heavenlj',  in  your  temper !  How 
just  and  righteous  in  all  your  ways !  How  humble  and  devot«d 
to  the  Lord!     How  joyful  and  triumphant  in  your  King! 

Permit  me,  then,  to  ask.  Wherein  do  you  excel? — nay,  rather, 
you  will  propose  this  question  to  yourselves.  You  will  say, 
How  shall  we  still  more  successfully  promote  the  interest,  the 
honor,  and  the  triumphs  of  the  gospel  of  the  kingdom  ?  Is  there 
any  thing  we  can  do  by  our  behavior,  our  morality,  our  piety, 
by  our  influence,  by  all  the  earthly  means  with  which  God  has 
furnished  us?  Is  there  any  thing  we  can  do  more  to  strengthen 
the  army  of  the  faith,  to  invigorate  the  champions  of  the  king- 
dom, to  make  new  conquests  for  our  King?  Can  we  not  increase 
the  joy  of  the  Lord  in  converting  souls^  Can  we  not  furnish 
occasions  of  rejoicing  to  the  angels  of  God?  Can  we  not  ghii]d''ii 
the  hearts  of  thousands  who  have  never  tasted  the  joys  of  ihe 
thildren  of  God? 

In  the  present  administration  of  the  kingdom  of  God,  during 
the  absence  of  the  King,  he  has  said  to  the  citizens,  "  Put  on  tho 
armor  of  light" — "Contend  earnestly  for  the  faith" — "Convert 
the  world" — "  Occupy  till  I  come" — "  Let  your  light  shine  licforo 
men,  thnt  they,  seeing  your  good  works,  may  glorify  your  Father 
in  heaven" — that  "  the  Gentiles  may,  by  your  good  works  whicn 
they  shall  behold,  glorify  Gud  in  the  day  of  visitation."     He  has 


THE  CHRTSTIAN   SYSTEM.  887 

tluis  intrusted  to  the  citiz-jns  tie  great  work  for  which  he  died, — 
tlie  sjilvation  of  men.  Lot  us,  then,  brethren,  be  found  faithful 
to  the  Lord  and  to  men,  that  he  may  address  us  at  his  coming 
with  the  most  acceptable  phiudit,  "  AVell  done,  good  and  faithful 
servants;  enter  into  the  joy  of  your  Lord!" 

Great  as  the  opposition  is  to  truth  and  salvation,  we  have  no 
reason  to  de-pond.  Greater  are  our  friends  and  allies,  and  in- 
tiiiitelv  more  powerful,  thao  all  our  enemi  -s.  God  i>  on  our  side — 
Jesus  Christ  is  <iur  King — the  Holy  Spirit  is  at  his  disposal — 
anj^^els  are  his  ministering  servants — the  prayers  of  all  the  pro- 
phets, apostles,  saints,  and  utartyrs  are  lor  our  success — our  breth- 
ren are  nunier.ius  and  strong — they  have  the  sw  trd  of  the  Sjiirit, 
ihe  siiield  of  faith,  the  helmet  of  salvation,  the  breastplate  of 
rigliieousness,  the  artillery  nf  truth,  the  arguments  of  Gid,  the 
preparation  of  tiie  gospel  of  |  ea<i' — our  Cou.m  inder  and  Captain 
is  t;ie  moat  ^uccessfal  General  that  ever  en  ere  I  the  tie.d  of  w  ir— 
he  never  lost  a  battk — he  is  womle.ful  in  council,  exce.lent  ia 
working,  valiant  in  li;iht — the  Lord  of  hosLt  is  his  name,  lie  can 
stultify  t.ie  ni!ichin:»ti.ins  of  our  enemies,  control  all  the  pnwers 
of  nature,  and  subdue  all  our  foes,  t«>4-restial  and  infernal.  Under 
hi^  conduct  we  are  like  M>'Unt  Zion,  tha>.  can  never  be  moxel. 
Indeed,  under  him  we  are  come  to  Mount  Zion,  the  stronghold 
and  fo.  tross  uf  the  kingdom,  the  city  of  the  living  God,  the  hea- 
venly Jerusalem,  to  myriads  of  angels,  the  generil  assembly  and 
congregation  «d'  the  tirsl-born.  enrolled  in  heaven — to  Go<l  the 
Ju.lge  of  all — to  the  spirits  of  just  men  unide  perfect — to  Jesus 
the  Mediator  of  the  New  Constitution — and  to  the  blood  (»f 
sprinkling,  which  speaks  such  peiice,  and  joy,  and  c>iurage  to  the 
heart.  Ought  we  not,  then,  brethren,  "to  be  strong  in  the  Lord 
and  in  the  power  of  his  might"?  If  in  faith,  and  courage,  and 
prayer,  we  put  on  the  heavenly  armor,  and  march  under  the  King, 
sounding  the  gospel  trumpet,  the  walls  of  Jericho  will  fall  to  the 
tiTound,  and  the  banners  of  the  Cross  will  wave  over  the  ruins  of 
Paganism,  Atheism,  Skepticism,  and  Sectarianism— A7/  rfcf/^tf- 
laiuluiii,  te  (luce,  Christe.  If  a  Koman  could  say,  'Nothing  is  to 
be  feared  under  the  auspices  of  Cicsar,"  may  not  the  Christian 
say,  "  There  is  no  despair  under  the  guardianship  of  Messiah  the 
King" ? 

But,  fellow-citizens,  though  clothed  with  the  whole  panoply 
of  heaven,  and  headed  by  the  Captain  of  Salvation,  there  is  no 
success  in  this  war  to  bo  expected,  without  constant  and  incesstint 
prayer.    When  the  Apostles  began  to  build  up  this  kingdom, 

28 


33»  THE  CHRISTIAN   SYSTEM. 

notwithstanding  all  the  gifts  they  enjoyed,  they  found  it  necessary 
to  devote  themselves  to  prayer  as  well  as  to  the  ministry  of  tlie 
■word.  And  when  Paul  describes  all  the  armor  of  God,  piece  by 
piece,  in  putting  it  on  he  says,  "Take  the  Sword  of  the  Spirit — 
with  all  supplication  and  deprecation,  pra}'  at  all  seasons  in 
epirit,  watch  "with  all  perseverance  and  supplication  for  all  the 
saints  ' 

This  was  most  impressively  and  beautifully  pictured  out  in 
the  wars  of  ancient  Israel  against  their  enemies.  While  Moses 
lifted  up  his  holy  hands  to  heaven,  Israel  prevailed  ;  and  when  he 
did  not,  Amalek  prevailed.  So  is  it  now.  When  the  tlisciples 
of  Christ,  (he  heaven-born  citizens  of  the  kingdom,  continue  in- 
stant in  prayer  and  watchfulness,  the  truth  triumphs  in  their 
hearts  and  in  the  world.  Wlien  they  do  not,  they  become  c-dd, 
timid,  and  impotent  as  Samson  sliorn,  and  the  eneniy  gaina 
strength  over  them.    Then  the  good  cause  of  th<'  Lord  languishes. 

It  is  not  necessary  that  we  should  understand  h>)W  prayer  in- 
creases our  zeal,  our  wisdom,  our  strength,  onr  joy,  or  how  it 
gives  success  to  the  cause,  any  more  than  that  we  should  under- 
stand how  our  food  is  converted  into  flesh,  and  blood,  and  bones. 
It  is  only  necessary  that  we  eat;  and  it  is  only  necessary  that  we 
should  pray  as  we  are  taught  and  commanded.  Experii'iice  pr  v  a 
that  the  outward  man  is  renewed  day  by  day  liy  our  daily  bread, 
and  experience  proves  that  the  inward  man  is  renewed  day  by 
day  by  prayer  and  thanksgiving.  The  Lord  has  promised  his 
Holy  Spirit  to  them  that  ask  him  in  truth  ;  and.is  it  not  necessary 
to  our  success?  If  it  be  not  necessary  to  give  new  revelations, 
it  is  necessary  to  keep  in  mind  those  already  given,  and  to  bring 
the  word  written  seasonably  to  our  remembrance.  Bcsidi-s,  if 
the  Spirit  of  the  Lord  was  necessary  to  the  success  of  Gideon 
and  Barak,  and  Samson  aud  David,  and  all  the  great  warriors  of 
Israel  according  to  the  flush,  who  fought  the  battles  of  the  Lord 
•with  the  sword,  the  sling,  and  the  bow;  who  can  say  that  it  is 
not  necessary  to  those  who  draw  the  Sword  of  the  Spirit  aud 
fight  the  good  fight  of  faith?  In  my  judgment  it  is  as  necessary 
now  as  then — necessary,  I  mean,  to  equal  success — necessary  to 
the  success  of  those  who  labor  in  the  word  and  teaching,  and  ne- 
cessary to  those  who  would  acquit  themselves  like  men,  in  every 
department  in  the  ranks  of  the  great  army  of  the  Lord  of  hosts. 

Though  the  weapons  of  our  warf  ire  are  not  carnal.  I>ut  sjiiriiii  il, 
they  are  mighty  (only,  however,  throin/h  Goil,  to  the  overturning 
of  strongholds)  to  the  overturning  of  all  reasonings  agaiust  tho 


THE   CHRISTIAN   SYSTEM.  ^9S9 

truth,  and  every  high  thing  raised  up  against  the  knowledge  of 
God,  and  in  leading  captive  every  thought  to  the  obedience  of 
Clirist.  Let  us,  then,  fellow-citizens,  whether  as  leaders  jr 
as  private  soldiers,  abound  in  prayer  and  supplications  to  God 
ni<;ht  and  day.  If  sincere,  and  ardent,  and  incessant  prayers  to 
God  for  every  thing  that  he  has  promised,  for  all  things  for  which 
tlie  Apostles  prayed,  were  offered  up  by  all  the  congregations,  and 
by  every  disciple  in  his  family  and  in  his  closet,  for  the  triumphs 
of  the  truth  ;  then  would  we  see  the  army  of  the  Lord  successful 
in  fight  sxgainst  atheism,  infidelity,  and  sectarianism — then  would 
we  see  disciples  growing  in  knowledge  and  in  favor  with  God 
and  man.  And  is  not  the  conversion  of  the  world  and  our  own 
eternal  salvation  infinitely  worthy  of  all  the  effort  and  enterprise 
in  man,  seeing  God  himself  has  done  so  much  in  the  gift  of  his 
Son  and  Holy  Spirit,  and  left  for  us  so  little  to  do — nothing,  in- 
dee<l,  but  what  is  in  the  compass  of  our  power?  And  should  we 
withhold  that  little,  especially  as  he  has  given  us  so  many  and  so 
exceedingly  great  and  precious  promises  to  stimulate  us  to  exer- 
tion ?  Has  not  .Jesus  said,  "  The  conqueror  shall  inherit  all  things" 
— that  he  "will  not  blot  his  name  out  of  the  book  of  life" — that 
he  "will  confess  it  before  his  Father  and  his  holy  angels" — that 
he  will  place  him  "  upon  his  throne,  and  give  him  the  crown  of 
life  tliat  sh;ill  never  fade  avvav"? 

Rise  up,  then,  in  the  strength  of  Jiidah's  Lion!  Be  valiant  for 
the  truth  !  Adorn  yourselves  with  all  tlie  graces  of  the  Spirit  of 
God!  Put  on  the  armor  of  light ;  and,  with  all  the  gentleness, 
and  meekness,  and  mildness  tliere  is  in  Christ — with  all  the 
counijie,  and  patience,  and  z^^al,  and  effort,  worthy  of  a  cause  so 
saiutivrv,  so  pure,  so  holy,  and  so  divine,  determine  never  to  faint 
nor  to  falter  till  you  enter  the  pearly  gates — never  to  lay  down 
your  arms  till,  with  the  triumphant  milliims,  you  stand  before 
the  tiirone,  and  cxuitingly  sing,  "  Worthy  is  the  Lamb  that  was 
slain,  to  receive  power,  ami  riches,  arid  wisdom,  and  might,  and 
honor,  and  glory,  and  blessing!" — "To  Him  who  sits  upon  the 
tlironi'.  and  to  the  Lnmb,  be  blessing,  and  honor,  and  glory,  and 
strength,  forever  and  forever!"  Amen. 

A   AVORD   TO   FRIENDLY   ALIENS. 

• 

■Whether  to  regard  you  in  the  light  of  Proaeli/ics  of  the  Oate, 
who  refused  circumcision,  but  wished  to  live  in  the  land  of  Israel, 
to  be  iu  the  suburbs  of  the  cities  of  Judah,  and  to  keep  80JW«  'jf 


8-40  THB   CHRISTIAN   SYSTEM. 

the  institutions  of  the  ancient  kingdora  of  God,  without  becoming 
fellow-citizens  of  that  kingdom  ;  or  whether  to  regard  you  aa  the 
Samaritans  of  old,  who  built  for  themselves  a  temple  of  Ood 
upon  Mount  Gerizim,  held  fast  a  part  of  the  ancient  revelation  of 
God,  and  rejected  only  such  parts  of  it  as  did  not  suit  their  pre- 
judices— worshipped  the  God  of  Israel  in  common  with  the  idols 
of  the  nations  from  which  they  sprang — I  say,  whether  to  regard 
you  in  the  light  of  the  one  or  the  other  of  those  ancient  professors 
of  religion  might  require  more  skill  in  casuistry  than  we  possess 
— more  leisure  than  we  hare  at  our  disposal — and  more  labor 
than  either  of  us  have  patience  to  endure.  One  thing,  however, 
is  obvious, — that  if  under  the  reign  of  Heaven  it  behooved  so  good 
a  man  as  Cornelius  (''  a  man  of  piety,  and  one  that  feared  God 
with  all  his  house,  giving  also  much  alms  to  the  people,  and 
praying  to  God  continually")  to  "hear  words  by  which  he  might 
he  saved,"  and  to  put  on  Christ  by  immersi(m  into  his  death,  that 
he  might  enter  the  kingdom  of  heaven  and  enjoy  the  reujission  of 
sins,  and  the  hope  of  an  inheritance  among  all  the  sanctified — 
certainly  it  is  both  expedient  and  necessary  that  you  should  go 
also  and  do  likewise.    ' 

Every  sectarian  in  the  land,  how  honest  and  pious  soever,  ought 
to  bury  his  sectarianism,  and  all  his  other  sins  of  omission  and 
commission,  in  "the  bath  of  regeneration."  It  is  a  high  crime 
and  misdemeanor  in  any  man,  professing  to  have  received  the 
Messiah  in  his  proper  person,  character,  and  office,  to  refuse  alle- 
giance to  him  in  any  thing ;  and  to  substitute  human  inventions 
and  tniditions  in  lieu  of  the  ordinances  and  statutes  of  Prince 
Immanuel.  Indeed,  the  keeping  up  of  any  dogma,  practice,  or 
custom,  which  directly  or  indirectly  supplants  the  constitution, 
laws,  and  usages  of  the  kingdom  over  which  Jesus  presides,  is 
directly  opposed  to  his  government;  and  would  ultimate  in  de- 
throning him  in  favor  of  a  rival,  and  in  placing  upon  his  throne 
the  author  of  that  dogma,  practice,  or  usage  which  supplants  the 
institution  of  the  Saviour  of  the  world. 

It  is  to  you,  then,  who,  in  the  name  of  the  King,  are  changing 
his  ordinances,  and  substituting  your  own  expedients  for  the  ivia- 
dom  and  authority  of  the  Judge  of  all,  we  now  propose  the  fol- 
lowing considerations: — 

Every  kingdom  has  one  uniform  law  or  institution  for  natural- 
izing aliens ;  and  that  institution,  if  whatever  sort  it  be,  is  obli- 
gatory, by  the  authority  of  the  government,  upon  every  one  who 
would  become  a  citizen.     We  say  it  is  obligatory  upon  him  who 


THE   CHRISTIAN   SYSTEM.  341 

desires  to  be  a  citiz'^n  to  sulm't  to  tliat  institution.  But  does  not 
J«ur  practice  and  your  do;rria  positively  say  tliat  it  is  not  the  duty 
of  an  alien  to  be  b.  rn  again,  but  that  it  in  the  duty  of  his  father 
or  guaniiin  to  have  him  naturalized?  Now,  althou;ih  many  things 
are  in  common  the  duty  of  brother,  father,  and  child,  yet  those 
duties  which  belong  specifically  to  a  father  cannot  belon;;  to  his 
chilli,  either  in  religion,  morality,  or  society.  If  it  be  the  father's 
duty  t<)  "  offer  his  child  to  the  LorJ,"  to  speak  in  your  own  style, 
it  is  not  the  duty  of  the  child  to  off^r  himself.  It  was  not  Isaiiu's 
duty  to  be  circumcised,  but  Abraham's  duty  to  circumcise  him. 
If,  ihi-n,  it  wiis  your  fatiier's  duty  to  have  made  you  citizens  of 
the  kingdom  of  heaven,  it  is  not  your  duty  to  become  citizens, 
unless  yuu  can  produce  a  law  saying  tiiat  in  all  ccDfes  where  the 
father  iaiis  tt»  do  his  duty,  then  it  shall  be  the  duty  of  the  child 
to  d>>  that  which  his  f  ither  ne;rlected. 

Again — if  all  fath.Ts,  like  yours,  had,  upon  their  own  respon- 
sibility, without  any  command  from  the  Lord,  baptized  their 
children,  there  would  not  be  one  in  a  naiion  to  whom  it  could  be 
8!vd,  ''Keiieiit  and  be  baptized;"  much  less  could  it  be  said  to 
evtry  penitent,  "lie  baptized,  every  one  of  you,  by  the  authority 
of  the  Lord,  for  the  remi-sion  of  sins.'  These  remarks  are  only 
intended  to  show  that  your  institutions  do,  in  truth,  goto  the  sub- 
version of  the  government  of  Christ,  and  to  the  entire  aboliti<>n 
of  the  institutions  of  his  kingdom.  On  this  account  alone,  if  for 
no  other  re:i8on,  you  ought  to  be  constitutionally  naturalized,  and 
b«  legally  and  honorably  inducted  into  the  kingdom  of  heaven. 
It  is  a  sidemn  duty  you  owe  to  the  King  and  his  government;  and 
if  you  have  a  conscience  formed  by  the  oracles  of  God,  you  can 
have  no  coiitidence  in  God,  nor  real  peace  of  mind,  so  long  as 
you  give  your  support,  your  countenance,  cxsimple,  and  entire 
influence  to  break  down  the  institutions  of  Jesus  Christ,  to  open 
his  kingdom  to  all  that  is  born  of  the  flesh,  and  to  prevent,  as  far 
a'*  you  t;an,  every  man  from  the  pleasure  of  choosing  whom  he 
^hall  obey— of  confessing  him  before  men — of  taking  on  his 
yoke — of  (lying,  being  buried,  and  raised  with  Christ  in  his  gra- 
cious institution.  If  Jesus  himself,  for  the  sake  of  fulfilling  all 
righteousness,  or  of  honoring  every  divine  institution,  though  be 
needed  not  reformation  for  remission  of  sins  which  John  preached, 
was  immersed  by  .John — what  have  you  to  say  for  yourselves — 
you  who  would  claim  the  honors  and  privileges  of  the  kingdom 
of  heaven,  refusing  to  follow  the  example  of  Jesus,  and  who  vir- 
tually subvert  his  authority  by  supporting  a  system  which  would. 


842  THE  CHRISTIAN   SYSTEM. 

if  carried  out,  not  allow  a  voluntary  a;;ont  in  the  race  of  Ailam 
t>  do  that  wliich  all  the  iirst  couvm-ts  of  Clirist  did,  hy  authority 
of  th<'  coniiuissioii  which  Jesus  gave  to  his  Apostles? 

Again — whatever  confidence  you  may  now  possess,  that  you 
are  good  citizens  of  the  kingdom  of  the  Messiah,  that  confidence 
is  not  founded  upon  a  "thus  saith  the  Lord,"  but  upon  your  own 
reasonings,  which  all  men  must  acknowledge  may  be  in  this,  as 
in  many  other  things,  fallacious.  Jesus  has  said,  '*  lie  that  be- 
lieves and  is  imniorsed  hhall  be  saved  ;"  and  Peter  onmniimled 
every  penitent  to  be  immersed  for  the  remission  of  his  ^ins. 
Now,  he  who  hears  the  word,  believes  it,  and  is  on  his  own  con- 
fession immersed,  has  an  assurance,  a  confidence,  which  it  is  im- 
possible for  you  to  have. 

Let  me  add  tmly  another  consideration,  for  we  are  not  now 
arguing  the  merits  of  your  theory,  or  that  of  nny  party  :  it  is  your 
duty,  as  you  desire  the  union  of  (what  you  call)  the  church,  and 
tiie  conversion  of  the  world,  forthwith  to  be  immersed  and  to  be 
born  c(mstitutionally  into  the  kingdom  ;  because  all  Protestants, 
of  every  name,  if  sincere  believers  in  Jesus  as  tlie  Christ,  irre- 
spective of  every  opinion  found  in  any  human  creed,  could,  if 
they  would,  honor  and  obey  his  institutions,  come  into  one  fold, 
and  sit  down  together  under  the  reign  of  the  Messiah.  If  all 
would  follow  your  example,  this  would  necessarily  follow;  if 
they  do  not,  you  have  done  your  duty.  In  being  thus  immersed, 
all  the  world,  Catholic  and  Protestant,  admit  that  you  are  truly 
and  scripturally  baptized  ;  for  all  admit  that  an  hnmei'ned  penitent 
is  constitutionally  baptized  into  Christ ;  but  only  a  part  of  the 
professing  world  can  admit  that  rite  of  itifant  afi"usion  on  which 
you  rely  as  introducing  you,  without  previous  knowledge,  faith, 
or  repentance,  into  the  family  of  God.  Acquit,  then,  your  con- 
science ;  follow  the  example  of  Jesus  ;  honor  and  support  his  au- 
thority ;  promote  the  union  and  peace  of  the  family  of  God  ;  do 
what  in  you  lies  for  the  conversion  of  the  world  ;  enter  into  the 
full  enjoyment  of  the  blessings  of  the  kingdom  of  heaven  by 
confessing  the  ancient  faith,  and  by  being  immersed  in  the  name 
of  Jesus  into  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Ilcdy  Spirit,  for  the  remission  of  sins.  Then  you  may  say,  as 
Jesus  said  to  the  Samaritan  woman.  Although  the  Samaritans 
have  a  temple  on  Mount  G<rizim,  a  priesthood,  and  the  five  books 
of  Moses,  "salvation  is  of  the  Jews."  Although  the  sects  have 
the  Oracles  of  God,  human  creeds,  many  altars,  prirsts,  and  re- 
ligious usages,  tJie  enjoyment  of  salvation  is  among  them  who 


THE   CHRISTIAN    SYSTEM.  %^ 

simply  believe  -what  the  Apostlea  wrote  concerning  Jesus,  and 
who  from  the  heart  obey  that  mould  of  doctrine  which  the  Apos- 
tles delivered  to  us. 

In  so  doing  you  will,  moreover,  most  wisely  consult  your  own 
safety  and  security  from  the  signal  calamities  that  are  every  day 
accumulating,  and  soon  to  fall  with  overwhelming  violence  on  a 
distracted,  divided,  alienated,  and  adulterous  generation.  If  you 
are  "  the  people  of  God,"  as  you  profess,  and  as  we  would  fain 
imagine,  then  you  are  commanded  by  a  voice  from  heaven — 
"Come  out  of  her,  rnj/  people,  that  you  partake  not  of  tlie  sins 
of  mystie  Babylon,  and  that  you  receive  not  a  portion  of  her 
plagues."*  If  affliction,  and  shame,  and  poverty,  and  reproach, 
were  to  be  the  inalienable  lot  of  the  most  approved  servants  of 
God,  it  is  better,  infinitely  Vjetter,  for  you  to  suffer  with  them, 
than  to  enj(iy  for  a  season  all  that  a  corrupted  and  apostate  so- 
ciety can  bestow  upon  you.  Remember  who  it  is  that  has  said, 
"Happy  are  they  who  keep  his  commandments,  for  they  shall 
have  a  right  to  the  tree  of  life,  and  they  shall  enter  in  through 
the  gates  into  the  city !" 


ADDRESS    TO    BELLIGERENT    ALIENS. 

To  him  who,  through  the  telescope  of  fiiith,  surveys  your 
camp,  there  appears  not  on  the  whole  map  of  creation  such  a 
motlov  group,  such  a  heterogeneous  and  wretched  amalgamation 
of  distraete<l  spirits,  as  are  found  in  actual  in^urrectiim  and 
rebellion,  in  a  mad  an<l  accursed  alliance  against  the  rei;:ning 
Monarah  of  i-reation.  In  your  lines  are  fiund  every  unc-lean  and 
hateful  spirit  on  this  side  the  fathomless  gulf,  the  dark  and  ray- 
less  recept:tcle  of  fallen  and  ruint'd  intelligpnees,  who,  in  endbss 
and  frutless  wailings,  lament  their  own  f(dlies,  and  through  an 
incessant  night  of  despair  anathematize  themselves  and  llieir  en- 
ndjutors  in  th*'  perpetration  of  their  eternal  suicide.  Yes,  in  your 
ranks  are  found  all  who  wilfully  reject  the  S  >n  of  God,  and  will 
not  have  him  to  reign  over  them;  whether  they  are  styled  the 
decent  moralist,  the  honest  deist,  skeptic,  atheist,  infidel,  the 
speculating  Sadducee,  the  boasting  Pharisee,  the  supercilious 
Jew,  the  resentful  Samaritan,  or  the  idolatrous  Gentile.  All 
ranks  and  degrees  of  men  in  political  society — the  king  and  the 
beg'.iar — the   sage  philosopher  and    the   uneducated  clowu — the 

•  UeTeUtidu,  cb:ip.  xvlii.  verses  S  and  9. 


844  THE   CHRISTIAN    SYSTEM. 

rich  and  the  poor — who  disdain  the  precepts  of  the  Messiah,  tinite 
with  you  in  this  unholy  alliance  against  the  kingdom  of  heaven. 
You  may  boast  of  many  a  decent  fellow-soldier  in  the  crusade 
against  Immanuel;  many  who,  when  weighed  in  the  balances  of 
the  political  sanctuary,  are  not  found  wanting  in  all  the  decencies 
of  this  present  life;  but  j-et  look  at  the  innumerable  crowds  of 
every  sort  of  wretches,  down  to  the  filthiest,  Tilest  matricide, 
who  in  your  communion  are  fighting  under  your  banners — stout- 
hearted rebels! — leagued  with  you  in  your  attempts  to  dethrone 
the  Lord's  Anointed.  If  you  boast  of  one  Marcus  Aurelius,  you 
must  fraternize  with  many  a  Nero,  Djmitian,  Caligula,  and  Ile- 
liogabalns.  If  you  rejoice  in  the  virtues  of  one  Seneca,  you  must 
own  the  vices  of  the  ten  thousand  murderers,  robbers,  adulterers, 
drunkards,  profane  swearers,  and  lecherous  debauchees  who  have 
rejected  the  counsels  of  Heaven  because  the  precepts  of  righteous- 
ness and  life  forbade  their  crimes. 

If,  then,  my  friends,  (for  I  now  address  the  most  honorable  of 
your  community,)  you  boast  that  you  belong  to  a  very  large  and 
respectable  synagogue,  remember,  I  pray  J'ou,  that  to  this  same 
synagogue  in  which  you  have  your  brotherhood  belongs  every 
thing  mean,  and  vile,  and  wretched,  in  every  land  where  the 
name  of  Jesus  has  been  announced.  JVTiat  a  grmip!  Have  you 
80  much  of  the  reflex  light  of  the  gospel  falling  upon  your  vision 
as  to  flush  your  cheek  with  the  glow  of  shame  when  you  look 
along  the  lines  of  your  alliance,  and  survey  the  horrilile  faces, 
the  ragged,  and  tattered,  and  squalid,  and  filtiiy  wretches,  your 
companions  in  arms — members  tclth  you  in  the  synagogue  of  Sal  an, 
and  confederates  against  the  Prince  of  Peace!  If  you  cannot  blush 
at  such  a  spectacle,  you  are  not  among  them  to  whom  ♦  would 
tender  the  pearls  of  Jesus  Christ. 

AVIiat  <lo  you  then  say?  "I  am  ashamed  of  such  an  alliance^ 
of  such  a  brotherhood  ;  and  therefore  I  have  joined  the  Tempe- 
rance Society — I  behmg  to  the  Literary  Clul) — and  I  carry  my 
family  regularly  to  church  every  Sunday."  And  do  you  think, 
0  simpleton!  that  these  human  inventions,  which  only  divide  the 
kingdom  of  Satan  into  castes,  and  form  within  it  various  private 
communions,  honorable  and  dishonorable  associations,  learned  and 
nnle.arned  fraternities,  moral  and  immoral  conventicles,  change 
the  state  of  a  single  son  of  Adam  as  rcsjif^cts  the  Son  of  God! 
Then  may  Whig  and  Tory,  Masonic  and  Antimasonic  clubs  and 
conclaves — then  may  every  political  cabal,  for  the  sake  of  ele- 
\atmg  some  demajjuguc — ciiuiiije  llic  polilicul  rcluaou^  iu  the  staie^ 


THE   CHRISTIAN   SYSTEM.  MP 

and  make  and  unmake  American  citizens  according  to  fancy,  ii 
despite  of  constitution,  law,  and  established  precedents.  No,  sir 
should  there  be  as  many  parties  in  the  state  as  there  are  days  in 
a  month,  membership  in  any  one  of  these  affects  r)ot  in  the  loast 
the  standing  of  any  man  as  a  citizen  in  relation  to  tlie  United 
States,  or  to  any  foreign  power.  And  by  parity  of  reason,  as  well 
as  by  all  that  is  written  in  the  New  Testament,  should  you  join 
all  the  benevolent  societies  on  the  checkered  map  of  Christendom, 
and  fraternize  with  every  brotherhood  born  ajler  the  will  of  man, 
this  would  neither  change  nor  destroy  your  citizenship  in  the 
kingdom  of  Satan — still  you  would  be  an  alien  from  the  kingdom 
of  the  Messiah — a  foreigner  as  respects  all  its  covenanted  bless- 
ings— and  in  the  unbisissed  judgment  of  the  universe,  you  would 
stand  enrolled  among  its  enemies. 

In  character  there  are  many  degrees,  as  respects  any  and  every 
attribute  which  enters  into  its  formation  :  but  as  respects  state 
there  are  no  degrees.  In  the  nature  of  things  it  is  impossible. 
Every  man  is  either  married  or  single,  a  brother,  a  master,  a  citi- 
zen, or  he  is  not.  Every  man  is  either  Christ's  or  Belial's:  there 
is  no  middle  power,  and  therefore  no  neutral  state.  Hence  the 
King  liimself,  when  on  the  present  theatre  of  war,  told  his  com- 
panions to  regard  every  man  as  his  enemy  who  was  not  on  his 
side.  Among  his  professeil  friends,  they  who  in  works  deny  him 
are  even  counted  as  enemies. 

What  a  hopeless  struggle  is  that  in  which  you  are  engaged  I 
Discomfiture,  soon  or  late,  awaits  you.  Have  y(m  counsel  and 
strength  to  oppose  the  Sovereign  of  the  Universe?  Do  you  think 
you  can  frustrate  the  counsels  of  Infinite  Wisdom  and  overcome 
Omnipotence?  Your  master  is  already  a  prisoner — your  chief  is 
in  chains.  The  fire  of  eternal  vengeance  is  already  kindled  f»»r 
Satan  and  all  his  subjects.  Mad  in  his  disappointed  ambition, 
and  implacable  in  his  hatred  of  Him  against  whom  he  rel)elled, 
he  only  seeks  to  gratify  his  own  malice,  by  involving  with  him 
self  in  irremediable  ruin  the  unhappy  victims  of  his  seduction. 
He  only  seeks  to  desolate  the  dominions  of  God,  and  to  ruin 
forever  his  fellow-creatures.  Will  you,  then,  servo  your  worst 
enemy,  and  war  against  your  best  friend? 

But  your  rebellion  can  effect  nothing  against  God.  His  arm 
is  too  strong  for  the  whole  creation.  You  cannot  defeat  his  cjun- 
sels  nor  stay  his  ahnighty  hand.  The  earth  on  which  you  stand 
trembles  at  his  rebuke;  the  foundations  of  the  hills  and  moun- 
taius  aio  moved  and  shaken  at  his  preseuce.     You  fight  against 


346  THE    CHRISTIAN    SYSTEM. 

ynursplves.  God's  detestation  of  your  course  arises  not  from  any 
jippreliension  that  you  can  itfjure  him;  ))ut  bpcause  you  dcstrov 
yourselves.  Every  triumph  wliich  your  inordinate  desires  and 
passions  pain  over  the  remonstrances  of  reason  and  conscience 
only  precipitates  you  into  deeper  and  deeper  mispry,  matures 
you  for  perdition,  and  makes  it  essential  to  the  pood  order  and 
happiness  of  the  universe,  you  should  suffer  an  "everlasting  de- 
struction from  the  presence  of  the  Lord,  and  from  the  git  -  of 
his  power." 

What,  then,  infatuates  you,  that  you  should  choose  doatli 
rather  than  life,  and  prefer  destruction  to  salvation  ?  "1  am  not 
sure  that  the  pospel  is  true;  1  love  my  companions,  and  cannot 
see  any  criminality  in  gratifying  those  passions  and  appetites 
which  my  Creator  has  planted  in  my  constitution." 

You  admit  there  is  a  God,  your  Crentor ;  but  you  doubt  whether 
the  jrospel  is  true!  What  an  aliuse  of  reason  and  evidenee  !  Can 
you  infer,  from  any  premises  in  your  possession,  that  He  whose 
creation  man  is,  who  has  exhibited  to  the  eye  and  ear  of  man  so 
much  wisdom,  power,  and  pooilness,  in  all  his  grand  designs  al- 
ready accomplished,  and  daily  accomplishinfr,  in  the  heavens  and 
in  the  earth,  teachinoj  men  to  sustain  the  present  life,  to  antici- 
pate  the  future,  and  to  provide  for  it,  has  never  intelliiribly  ad- 
dressed him  on  a  subject  of  incomparably  more  importance — his 
own  ultimate  destiny  ?  That  God  should  have  been  at  so  much 
pains  to  elevate  man  in  nature — to  furnish  him  with  such  an  or- 
ganization— to  bestow  on  him  reason  and  speech — adinirablv 
qunlifving  him  to  acquire  and  communicate  instruction,  on  all 
things  necessary  to  his  present  animal  enjoyments;  and* at  the 
sajne  time,  to  have  never  communicated  to  him  any  thins:  relative 
to  his  intellectual  nature — never  to  have  addressed  him  on  tlie 
themes  wliich,  svs  a  rational  creature,  he  must  necessarily  must 
of  ail  desire  to  know;  to  have  done  every  thing  for  his  body,  tiiid 
for  the  present  and  nothing  for  his  mind  nor  for  the  futons — is, 
to  say  the  least  of  it,  the  most  improbable  conceit  that  the  most 
romsintic  fancy  can  entertain. 

That  the  Creator  cojild  not  enlighten  him  on  these  topics  is 
wholly  inadmissiiile.  That  he  coubl,  and  would  vol,  is  directly 
contrary  to  every  analogy  in  creation — contradictory  to  every 
proiif  we  have  of  his  bencvo'ence.  an  inexplica'  b'  oxceptifin  to 
tiie  whole  order  of  bis  go\ernnuMit:  for  be  has  j  rovided  dbjocts 
for  every  sense — objects  for  every  intellectual  power — objects  for 
every  affection,  honorable  passion,  appetite  and  propensity,  in  our 


THE   CHRISTIAN    SYSTEM.  347 

cnnstitiition:  buf,  on  your  hypothesis,  lie  has  only  failed  in  that 
which  is  infinitely  more  dear  to  ns,  more  consonant  to  our  whole 
rational  nature,  and  most  essential  to  our  happiness  !  It  is  most 
contrary  to  reason. 

But  the  folly  of  your  skepticism  is  still  more  g'arinjj  when  we 
open  tlio  book  of  the  gospel  of  salvation.  In  the  history  of  Jesus 
you  have  the  fulfilment  of  a  thousand  predictions,  expressed  \>y 
nnmf^rous  propliets  f>rone  thousand  five  hundred  years  before  iio 
vras  born.  'Ihesi^  record'Mi  pr.iplieoioa  were  in  tlie  p  iss(>ssiiin  of 
his  and  our  most  bitter  enemies,  when  he  appean'd.  and  are  still  ex- 
tant in  thf-ir  hands.  How  can  you  dispose  of  these?  Ail  antiquity 
confirms  the  existence  of  Jesus  of  Nazareth  in  the  timesof  Au;;uslu8 
and  Tiberius  Caesar.  No  contemporary  opponent  denied  his  mira- 
cles; they  exp!aine<l  tliem  a\v;iy,  l)ut  questioned  not  tlie  wnndf'rful 
works  which  he  wrought.  His  character  was  tlie  only  perfect 
ami  unexcepriimable  one  the  world.ever  saw,  eitlier  in  print  or  in 
real  life;  and  yet  you  imagine  hlui  to  have  been  the  greatest  liar 
ami  most  infamous  impostor  that  ever  lived.  Yon  must  admit 
htm  to  have  been  the  teacher  of  ev^ry  thing  moral  ami  pure 
and  godlike — to  have  lived  the  most  exemplary  life — to  have  em- 
ployed his  whole  life  in  doing  good,  while  to  countenance  your 
skepticism,  you  must  imagine  him  to  have  been  the  greatest  de- 
ceiver and  most  i)las|)liemous  pretender  the  world  ever  saw! — 
Truly,  you  are  f  )nd  of  paradox  ! 

His  Apostles,  too,  for  the  sake  of  being  accounted  the  off- 
scourings of  the  world,  and  the  filth  of  all  society — fur  the  sake 
of  poverty,  contumely,  stripes,  imprisonment,  and  martj'rdom, 
you  imagine  travelled  over  the  earth  teaching  virtue  and  holi- 
ness, discountenancing  every  species  of  vice  and  immorality,  while 
telling  the  most  impudent  lies,  and  that,  too,  abjut  matters  of 
palpable  fact,  about  which  no  man  having  eyes  and  ears  could 
be  mistaken!     How  great  your  credulity!     IIow  weak  your  ffith! 

And,  to  consumtnate  the  whole,  you  admit  that  in  the  most  en- 
lightened age,  and  among  the  most  disputatious  and  discrimi- 
nating population,  both  Jewish,  Roman,  and  'irecian,  in  Jeru;irt- 
lem  itself  the  very  theatre  of  the  crucifixion  of  Christ,  and  in  all 
Judea  and  Samaria,  and  in  all  the  great  towns  and  cities  of  the 
whole  ancient  Roman  empire.  Eastern  and  Western,  tln^se  rude 
and  uncultivated  Galileans  did  actually  succeed  in  p"rsualing 
hundreds  of  thousands  of  persons,  of  all  ranks,  sexes,  ages,  .md 
intellects,  to  renounce  their  former  opinions  and  practices — to  en- 
counter proscription,  confiscation  of  gouds,  banishment,  and  eveu 


348  THE   CHRISTIAN    SYSTEM. 

death  itself  in  numerous  instances,  throuj;h  faith  in  their  testi 
rnony.  while  every  thinj:  was  fresh,  and  when  tlie  detection  ol 
any  fiction  or  fraud  was  mnst  easy. 

Now,  if  it  wei-e  possible  t>  plioe  your  folly  in  an  attitude  still 
more  inexcusable,  I  would  ask  you  to  show  what  there  is  in  the 
gospel  that  is  not  infinitely  worthy  of  God  to  bestow  and  of  man 
to  receive.  And  where  under  the  canopy  of  the  skies,  in  any 
country,  language,  or  age  of  time,  is  there  any  thing  that  confers 
greater  honor  on  man  or  proposes  to  him  any  thing  more  worthy 
of  iiis  ai:ceptani!e.  than  tiie  gospel? 

Can  there  have  been  a  more  acceptable  model  proposed,  after 
wiiich  to  fashion  man.  than  that  after  which  lie  was  originally 
created?  When  he  was  bpguile<l  and  apostatized  from  God,  could 
there  have  been  deputed  a  more  honorable  personage  to  effect 
his  reconciliation  to  God,  than  his  only-begotten  and  well-beloved 
Son?  And  could  there  even  be  imagined  a  mire  delectable  des- 
tiny allotted  to  man,  than  an  immortality  of  bliss  in  the  palace  of 
this  vast  universe,  in  the  presence  of  his  Father  and  his  God  for- 
ever and  ever?  Now,  with  all  these  premises,  will  you  object  to 
this  religion,  that  it  requires  a  man  to  be  pure  and  holy  in  order 
to  his  enjoyment  of  this  eternal  salvation?  Then  lay  your  hand 
upon  your  face,  and  blush,  and  be  ashamed  forever. 

But  you  say  you  love  your  companions.  And  who  are  they? 
Your  fellow-rebels,  foolish  and  infatuated  like  yourselves.  The 
drunkard,  the  thief,  the  murderer,  love  their  companions,  the 
partners  of  their  crimes.  Conspirators  and  partisans  in  any  un- 
dertaking, kindred  spirits. in  guilty  and  daring  enterprise,  confirm 
each  other  in  their  evil  machinations,  and,  either  from  mutual 
interest  or  from  some  hateful  affinity  in  evil  dispositions,  coalesce 
and  league  together  in  bands  of  malicious  depredation.  A  Cati- 
line, a  Jugurtha,  a  Robespierre,  had  their  confederates.  The  rakes, 
the  libertines,  the  freebooters  of  every  color,  love  their  own  fra- 
ternities, and  have  a  liking  of  some  sort  for  their  companions 
And  wherein  does  your  attachment  to  your  companions  differ  from 
theirs?  A  congeniality  of  disposition,  a  similarity  of  likings  and 
dislikings,  all  springing  from  your  love  of  the  world  and  your 
dislike  of  the  authority  of  the  Messiah.  And  will  not  a  change 
of  circumstances  convert  your  affections  into  hatred?  Soon  or 
late,  if  you  do  not  repent  and  turn  to  God,  you  that  are  leagued 
in  the  friendships  of  the  worll,  these  friendships,  arising  from  the 
lusts  of  the  flesh,  the  lusts  of  the  eye,  and  the  pride  of  life,  will 
not  only  become  enemies,  but  mutual  tormentors  of  one  another. 


THE   CHRISTIAN   SYSTEM.  349 

y.^nr  warmest  friends  in  your  opposition  to  the  Son  of  God  will 
become  king's  evidence  against  you,  and  exasperate  the  flame 
that  will  consume  you  forever  and  ever.  Break  oflF,  then,  every 
friendship,  alliance,  and  covenant  which  you  have  formed  with 
them  that  disdain  the  grace  of  God  and  contemn  the  Saviour  of 
the  world,  and  form  an  everlasting  covenant  with  the  people  of 
God,  which  shall  never  be  forgotten.  Then,  indeed,  you  may 
love  your  companions  with  all  the  affection  of  your  hearts,  and 
indulge  to  the  utmost  every  sympathy  and  social  feeling  of  your 
nature.  Then  may  you  embrace,  in  all  the  ardor  of  fraternal  love, 
th<(se  kindred  spirits  that  with  you  have  vowed  eternal  allegiance 
to  the  gracious  and  rightful  Sovereign  of  all  the  nations  of  the 
redeemed^  in  heaven  and  on  earth.  Such  companions  are  worth 
possessing,  and  their  friendship  worth  cultivating  and  preserving, 
through  all  the  journey  of  life;  for  it  will  be  renewed  beyond  the 
Jordan,  and  flourish  with  increasing  delight  through  the  endless 
ages  of  eternity. 

But  you  have  said  that  the  gratification  of  all  the  impulses  and 
propensities  of  your  nature  must  be  innocent,  because  they  are 
the  creation  of  God,  and  were  sown  in  the  embryo  of  your  phy- 
sical constitution.  If  under  the  control  of  that  light  and  reason 
under  which  God  commanded  your  affections  and  appetites  to 
move,  your  reasoning  would  be  sound  and  safe;  but  if  they  have 
usurped  a  tj'ranny  over  your  judgment,  and  captivated  your  rea- 
son, they  are  not  to  be  gratified.  They  are  like  successful  rebels 
that  have  dethroned  their  sovereign ;  and,  because  by  violence 
and  fraud  in  possession  of  the  throne,  they  plead  a  divine  right  to 
wield  the  sceptre  over  their  dethroned  Prince.  Such  is  the  mean- 
ing of  the  plea  which  you  urge  in  favor  of  your  rebellious  affec- 
tions. When  man  rebelled  against  his  Creator,  the  beasts  of  the 
field,  till  then  under  his  dominion,  rebelled  against  him  ;  and  all 
his  passions,  affections,  and  propensities  partook  of  the  general 
disorder — of  that  wild  and  licentious  anarchy  which  ensued  upon 
man's  disobedience.  And  have  you  not  in  your  daily  observa- 
tion— nay,  have  you  not  in  your  own  experience — irrefragable 
evidence  that  the  uncontrolled  indulgence  of  even  the  instinctive 
appetites,  as  well  as  the  gratification  of  inordinate  passions  and 
affecticms,  necessarily  issue  in  the  destruction  of  the  physical 
consiitutiim  of  man?  Is  not  the  control  of  reason,  is  not  the 
exercise  of  discretion  in  the  license  of  every  animal  indulgence, 
essential  to  the  health  and  life  of  man?  Then  why  crave  an  ex- 
emption from  the  uuiversal  law  of  human  existence,  iu  favor  of 


350  THE   CHRISTIAN    SYSTEM. 

that  demoralizing  course  of  indulgence  which  you  would  fain 
call  innocent  in  morals,  though  in  phjsics  evidently  destructive 
to  animal  organization  ! 

When  reconciled  to  God  through  the  gospel,  the  peace  of  God 
which  passes  understanding  reigning  in  the  heart,  all  is  order 
and  harmony  within.  Then,  under  the  control  of  enlightened  and 
sanctified  reason,  all  the  passions,  appetites,  and  instincts  of  our 
nature,  like  the  planets  round  the  sun,  move  in  their  respective 
orbits  in  the  most  perfect  order,  preserving  a  perfect  balance  in 
all  the  principles  and  powers  of  human  action.  Pleasures  with- 
out a!lf)y  are  then  felt  and  enjoyed  from  a  thousand  sources,  from 
which,  in  the  tumult  and  disorder  of  rebellion,  every  transgressor 
is  debarred.  It  is  then  found,  that  there  is  not  a  supernumerary 
passion,  afiection,  nor  api>etite  in  man — not  one  that  adds  not 
something  to  his  enjoyment — not  one  that  niay  not  be  made  an 
instrument  of  righteousness,  a  means  of  doing  good  to  others,  as 
well  as  of  enjoying  good  ourselves.  Why  not,  then,  lay  down  the 
weapons  of  your  rebellion,  and  be  at  peace  with  God,  with  your 
fellow-creatures,  and  with  yourselves? 

"Admitting,  then,  that  the  gospel  is  true — that  in  my  present 
state  and  standing  I  am  an  alien  from  the  kingd(un  of  heaven, 
and  that  I  wisiied  to  become  a  citiz<'n — wliere  siiall  I  find  this 
kingdom  of  heaven,  and  how  shall  1  be  constituted  a  citizen 
thereof?"  Well,  indeed,  may  you  admit  the  gospel  to  be  true, 
b'ltli  on  account  of  what  it  is  in  itself,  and  the  evidence  which 
sustains  it.  Only  suppose  it  to  be  false — extinguish  all  the  light 
which  it  sheds  on  the  human  race — make  void  ail  its  promises — 
annul  all  its  hopes — era<licate  from  tlie  human  breast  all  the 
motives  which  it  imparts — and  what  remains  to  explain  the  uni- 
verse, to  de\elop  the  moral  character  of  God,  to  dissipate  the 
ghom  which  envelops  in  eternal  nigiit  the  destiny  of  man,  to  so- 
lace and  clieer  him  during  the  incessant  struggle  of  life,  to  soothe 
thi^  Vjed  of  afilietion  and  death,  and  to  counterveil  the  inwanl  dread 
and  lion  or  «if  falling  into  nothing — of  being  forever  lost  in  the  pro- 
miscuous wreck  of  nature — nf  sinking  dnwn  into  the  grave,  the  food 
of  worms,  the  prey  of  an  eternal  death? 

It  is  like  annihilating  the  sun  in  the  heavens.  An  eternal  night 
ensues.  There  is  no  beauty,  form,  nor  comeliness  in  creation. 
The  universe  is  in  ruins.  The  world  without  the  Bible  is  a  uni- 
verse without  a  sun.  The  Atheist  is  but  an  atom  of  matter  in 
motion,  behmging  to  no  system,  ainenaiile  to  none,  without  a 
destiny,  without  au  object  to  iivo  or  to  die.     lie  boasts  there  is 


THE   CHRISTIAN   SYSTKM.  861 

none  to  punish  liim :  but  then  there  is  none  to  help  him — none  to 
reward  hiui.  lie  lias  no  Father,  Proprietor,  or  lluler — tio  filial 
affection,  no  sense  of  obligation,  no  gratitude,  no  comfort  in  re- 
flection, no  joy  in  anticipation.  If  he  cannot  be  blamed,  he  can- 
not be  praised,  he  cannot  be  honored — and  man  without  honor  is 
niori!  wretclied  than  the  beasts  that  perish.     Unenviable  mortal! 

Wliat  an  abortion  is  the  system  of  nature,  if  man  lives  not 
n^ain  I  It  is  a  creation  for  the  sake  of  destruction.  It  is  an  in- 
finite series  of  designs,  ending  in  nothing.  It  is  a  universe  of 
blanks,  without  a  single  prize.  It  cannot  be.  The  Bible  is  ne- 
c  ssary  to  the  interpretation  of  nature.  It  is  the  only  comment 
on  hiiture — on  providence — on  man.  Man  without  it,  and  with- 
out the  hope  of  immortality,  has  nothing  to  rouse  him  into  acti(m^ 
He  is  a  savage,  a  Hottentot,  a  cannibal,  a  worm.  You  are  com- 
pellcii,  then,  to  admit  that  tlie  gospel  is  true,  unless  you  (lut  out 
the  eye  of  Reason,  and  refuse  to  hear  the  voice  of  Nature. 

But  is  it  not  a  happy  necessity  which  compels  your  belief  in 
Gixl,  and  in  his  Son  tlio  renovator  of  the  universe?  It  opens  to 
you  all  the  mysteries  of  creation,  the  arcana  of  the  temple  of 
nature,  and  inducts  you  to  the  fnuntain  of  being  and  of  bliss.  It 
inspires  you  with  motives  of  high  and  lofty  enterprise,  stimu- 
lates yiiu  to  manly  acii<m,  and  puints  out  a  prize  worthy  of  the 
best  eff.iits  of  body,  soul,  and  spirit.  Is  it  not,  then,  "a  credible 
saying,  and  worthy  of  universal  acceptance,  that  Jesus  Christ 
came  into  the  woilii  to  save  sinners,  even  tiie  chief"? 

But  you  ask,  "  Where  shall  the  kingdom  of  heaven  be  found, 
and  how  may  you  be  constituted  a  citizen  of  it?"  The  Prophets 
and  Apostles  mu>t  be  your  guide  in  deciding  these  great  questions. 
Moses  in  tiie  law,  all  the  Prophets,  and  all  the  Apostles,  point 
you  to  the  Lamb  of  God  that  takes  away  the  sin  of  the  world — 
the  Apostle  of  the  Father  Almighty — the  divinely-constituted 
Chief  of  the  kingdom  of  heaven.  He  has  submitted  his  claims  to 
your  examination — he  has  invile<l  j'ou  to  test  all  his  pretensions 
— and  to  the  humlile  and  docile  he  has  tendered  all  necessary  as- 
sistance in  deciding  upon  his  person  and  mission. 

His  character  is  so  lamiliar,  so  condescending,  so  full  of  all 
grace  and  goodne>s,  that  all  may  approach  him.  The  halt,  tlie 
maimed,  the  deaf,  the  dumb,  the  blind,  found  in  him  a  friiMid  and 
phvsician  indeed.  None  importune  his  aid  in  vain.  His  ears 
are  always  open  to  the  tale  of  woe.  His  eye  streams  with  sv  m- 
pathy  on  every  olijcct  of  distress.  He  invites  all  the  wretched, 
and  repulses  noue  who  implore  relief.     He  chides  only  the  pruud, 


852  THE  CHRISTIAN    SYSTEM. 

and  kindly  receives  and  blesses  the  humble.  He  invites  and 
beseeches  the  woary,  the  heavy-laden,  the  broken-hearted,  the 
oppressed,  and  all  the  sons  of  want  and  misfortune,  to  come  to 
htm,  and  tenders  relief  to  all. 

In  his  official  dignity  he  presides  over  the  universe.  He  is  the 
High-Priest  of  God  and  the  Prophet  and  Messenger  of  Poace. 
He  has  the  key  of  David;  he  opens  and  shuts  the  Paradise  df 
God.  He  is  the  only  Potentate,  and  has  the  power  of  granting 
remission  of  all  sins  to  all  who  obey  him. 

To  receive  him  in  his  personal  glory  and  official  dignity  and 
supremacy,  as  the  Me.«siah  of  God,  the  only-begntten  of  the 
Father — to  know  him  in  his  true  and  proper  character — is  the 
only  prerequisite  to  the  obedience  of  faith.  He  that  thus  ac- 
credits him  is  not  far  from  the  kingdom  of  heaven.  To  assume 
him  as  your  Prophet,  your  High-Priest,  and  your  King;  to  sul)- 
mit  to  him  in  these  relations,  being  immersed  into  his  doath,  will 
translate  you  into  the  kingdom  of  heaven.  Why  not,  then,  glaiily 
and  immediately  yield  him  the  admiration  of  your  understanding 
and  the  homage  of  your  heart?  Why  not  now  enter  into  the 
possession  of  all  the  riches,  and  fulness,  and  excellence  of  the 
kingdom?  He  commands  all  men  to  repent — he  beseeoiies  every 
sinner  whom  he  addresses  in  his  word  to  receive  pardon  and 
eternal  life  as  a  gracious  gift. 

Can  you  doubt  his  power  to  save,  to  instruct,  and  to  sanctify 
you  for  heaven  ?  Can  you  doubt  his  condescending  mere}'  and 
compassion?  Will  not  he  that  pitied  the  blind  BartiniPus,  that 
cimdoled  with  the  widow  of  Nain,  that  wept  with  Mary  and 
Martha  at  the  grave  of  Lazarus,  that  heard  the  plea  of  the  Syro- 
phenician  woman,  that  cleansed  the  supplicating  lep<jr,  that  com- 
passi<mated  the  famishing  multitudes,  that  looked  with  pity  (even 
in  the  agonies  of  the  cross)  upon  an  importuning  thief,  have  pity 
upon  you,  and  every  returning  prodigal,  who  sues  for  mercy  at 
the  gate  of  his  kingdom? 

Is  there  in  the  universe  one  whom  you  can  believe  with  more 
assurance  than  the  Faithful  and  True  Witness  who,  in  the 
presence  of  Pontius  Pil.ate,  witnessed  a  good  confession  at  the 
hazard  of  his  life?  Is  there  any  person  in  heaven,  on  earth,  or 
under  the  earth,  more  worthy  of  your  confidence,  than  the  sinner's 
triend;  than  he  who  always,  and  in  all  circumstances,  bore  tes- 
tioKmy  to  the  truth?  When  did  he  ever  violate  his  w(»rd,  or  suf- 
fer hia  promise  to  fail?     Who  ever  repented  of  his  confidence  in 


THE  CHRISTIAN   SYSTEM.  S58 

Jesus,  or  of  relying  implicitly  upon  his  word?  Who  ever  •was 
put  to  shame  because  of  confidence  in  him  ? 

Who  can  offer  such  inducements  to  obedience  to  his  authority 
as  the  Saviour  of  tlie  world  ?  Who  has  such  power  to  bless  ? 
lie  has  all  authority  in  heaven  and  on  earth.  He  has  power  lo 
f(jrgive  sins,  to  raise  the  dead,  to  bestow  immortality  and  eternal 
life,  and  to  judge  the  living  and  the  dead.  And  has  he  not  ten- 
dered a  participation  of  his  oflScial  authority  to  every  one  who 
submits  to  his  government,  and  who,  by  him,  is  reconciled  to  God? 
If  he  have  wisdom  and  power  divine,  has  he  not  pledged  these  to 
the  relief,  guidance,  and  benefit  of  his  people  ?  Who  can  injure 
them  under  his  protection — condemn  whom  he  justifies— crimi- 
nate wiuini  he  pardons — or  snatch  out  of  his  hands  those  who 
betake  themselves  to  his  mercy  ? 

Was  there  ever  love  like  his  love — compassion  like  his  com- 
passion— or  condescension  like  his  condescension?  Who  ever 
could — who  ever  did — humble  himself  like  the  Son  of  God  ?  On 
whose  cheek  ever  flowed  tears  of  purer  sympathy  for  human  woe 
than  those  he  shed?  Whose  bowels  ever  moved  with  such  com- 
passion as  that  which  dissolved  his  heart  in  tender  mercies  for 
the  afflicted  sons  and  daughters  of  men?  Who  ever  for  his  friends 
endured  such  contradiction  of  sinners  against  himself;  submitted 
to  such  indignities ;  sustained  such  accumulated  sorrows  and 
griefs ;  suffered  such  agonies  of  mind  and  body,  as  those  which 
he  endured  in  giving  bis  life  an  offering  for  his  enemies?  For- 
saken by  his  God,  abandoned  by  his  friends,  deserted  of  every 
stay,  surrounded  by  the  fiercest  enfmies,  the  most  implacable  foes, 
whose  hearts  were  harder  than  adamant,  insulting  the  very  pangit 
which  they  inflicted,  he  expired  on  the  accursed  tree!  The  liesv- 
rens  blushed  at  the  sight — the  sun  covered  his  face — tlie  earth 
trembled — the  rucks  split — the  veil  of  the  teuiple  was  rent  from 
top  to  bottom — the  graves  opci.vJ.  ah  nature  stood  horn)r-»trick- 
en,  when  Roman  soldiers,  urged  by  bloodthirsty  priests,  nailed 
him  to  the  cross — when  the  chief-priests,  scribes,  and  elders,  ia 
derision  said,  "  He  saved  others:  cannot  he  save  himself?"  The 
person  who  perceives  not,  who  feels  not  the  eloquence  of  his  love 
consummated  in  his  death — the  tenderness  of  his  entreaties  and 
expostulations,  is  not  to  be  reasoned  with — is  not  to  bo  niovivl  by 
liuman  power.  Will  you  not,  then,  honor  your  reason  by  honor- 
ing the  Son  of  God — by  giving  up  your  understanding,  your 
wiJs,  your  affections,  to  the  teacliings  of  the  good  Spirit — to  the 

30* 


S54  THE  CHRISTIAN   SYSTEM. 

guidance  of  his  lore  ?  Then,  and  only  then,  can  you  feel  your- 
selves  safe,  secure,  and  happy. 

Need  you  to  be  reminded  how  much  you  are  indebted  to  his 
lonj^-Buffering  patience  already — to  his  benevolence  in  all  the  gifts 
and  bounties  of  his  providence  vouchsafed  to  you  ?  How  many 
days  and  nights  has  he  guarded,  sustained,  and  succored  you  I 
Has  he  not  saved  you  from  ten  thousand  dangers — from  the  pes- 
tilence that  walks  in  darkness  secretly,  and  from  destruction  that 
wastes  at  noonday?  Who  can  tell  but  he  has  lengthened  out 
your  unprofitable  existence  to  this  very  hour,  that  you  might  now 
repent  of  all  your  sins,  turn  to  God  with  your  whole  heart,  be 
baptized  for  the  remission  of  your  past  transgressions,  be  adopted 
into  the  family  of  God,  and  yet  receive  an  inheritance  among 
the  sanctified?  Arise,  then,  in  the  strength  of  Israel's  God — ac- 
cept salvation  at  his  hands — enter  into  his  kingdom,  and  be  for- 
ever blessed.  You  will  not,  you  cannot,  repent  of  such  a  step, 
of  such  a  noble  surrender  of  yourself,  while  life  endures  ;  in  the 
hour  of  death,  in  the  day  of  judgment,  nor  during  the  endless  suc- 
cession of  ages  in  eternity.  To-day,  then,  hear  his  voice:  to- 
morrow may  be  forever  t(X)  late !     All  things  are  ready Come. 

Saints  on  earth,  and  angels  in  heaven — Apostles,  Prophets,  and 
Martyrs — will  rejoice  over  you,  and  you  will  rejoice  with  thorn, 
forever  and  forever.    Amen  1 


THX  iin>. 


t^t 


INDEX. 


A.  riit 

Abraham 13l 

Addreas  to  Belligerent  Aliens 841 

Citizens  of  the  Kingdom ^ 835 

Ascension  of  the  Messiah 169 

Attributes  of  a  real  Sin-offering 45 

B. 

Bnptist 228 

Baptism 65 

Action  of 55 

Subject  of. 57 

Meaning  of. 67 

Barnabas 218 

B\ble 15 

Blessing  of  Abraham 187 

Breaking  the  Loaf. 801 

Proposition  i 802 

"  II 808 

"  HI 805 

"  IV 806 

"  V 807 

"  VI 810 

"  VII 811 

Body  of  Christ 72 

C. 

Christ  the  Light  of  the  World 49 

Christian  Ministry 77 

Hope 67 

Discipline 85 

Christians  are  persons  pardoned,  &c 62 

Clement  and  Hermas 219 

Concluding  Addresses 882 

CoafewioD  of  Faith , > 58 


856  INDEX. 

Confirmation  of  the  Testimony 117 

Cunvursiuii... OO 

CoruiiatiuQ  of  the  Messiab 170 

Covenant  of  Circumcibiou 135 

C^pnau 22^ 

!>• 

Discipline ; » 88 

Doom  of  the  Wielded 69 

E. 

Effects  of  Modem  Christianity 241 

£pii>copiilian 225 

Expediency 90 

F. 

Fact i 110 

Faith 118 

Faith  in  Christ 52 

Foundation  of  Christian  Union 106 

Fundamental  Fact 121 

G. 

•     Gift  of  the  Holy  Spirit 63 

God 19 

Son  of 21 

Spirit  of 28 

H. 
Heresy 95 

I. 
Immersion  not  a  mere  Bodily  Act m.«   ..^.. 

J. 

Jewish  Institution 138 

Justification  ascribed  to  Seven  Causes - 24" 

Justin  Martyr ■>  221' 

K. 

Kingdom  of  Heaven 148 

Coming  of 161 

Constitution  of 151 

Elements  of. 148 

Induction  into 160 


INDEX.  857 

Kingdom  of  Heaven —  „g. 

King  of 154 

Laws  of 157 

Mariners  and  Customs  of. 100 

Name  of. 149 

Present  Administration  of 172 

Subjects  of. 165 

Territory  of 158 

L. 
Lordship  of  the  Messiah 51 

M. 

Man  as  he  was 25 

Man  as  lie  is 27 

Methodist 227 

N. 

New  Birth 260 

Life 2G7 

0. 

Origon 228 

P 

Patriarchal  Age  of  the  World 128 

Peter  in  Jerusalem,  and  Paul  in  Philippi,  reconciled 240 

Preface 8 

Preface  to  Second  Edition 12 

Presbyterian 225 

Purity  of  Speech 124 

Purposes  of  God  concerning  M.iu 29 

Physical  llegeneration 2G0 

R. 

Reformation 268 

Regeneration • 2GI 

Extraon.... 260 

Bath  of. 2r,3 

of  the  Church 273 

Heaven  and  the  Earth 202 

World 291 

Physical 2(;9 

Use  of  the  Theory  of. 271 

Religion  for  Man ** 


858  INDEX. 

fiM* 

Remission  of  Sins 179 

Proposition  i 181 

11 182 

"         m 183 

IV If3 

"         V 184 

"         VI 185 

"         viJ 190 

"         VIII 192 

"         jx 193 

"         X 199 

«'         XI 218 

«'         xu 225 

Becnpitulation 236 

Concluiiicn 237 

Renewing  of  the  Holy  Spirit 267 

Repentance 53 

Rules  of  Interprvtation 10 

Sacrifice  for  Sin 35 

Sin-Offeiing 45 

Sinaitic  Covonant 136 

Son  of  God 21 

Spirit  of  God 23 

Siimmarj  of  Christian  Facts 71 

T. 

Tertullian 222 

Testimony 112 

Confirmation  of  the 117 

«  Three  Dispensations 128 

Two  Promises 134 

Seeds 137 

U. 
Universe 13 

w 

Wall,  Dr.  W.,  Testimony  of. - 220 

Wesley,  John,  Testimony  of. 226-234 

Word  to  Friendly  Aliens 889 

Word  to  Moral  Regenerators 293 


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